/ 



d 







LIBRARY OF CONGRESS. 

Sheli _,JN\S-—- 
UNSTED STATES OF AlViERfCA. 




THE 



CHRISTIAN WATCHMAN, 

ON THE OEIGIN AND DESTINY OF MAN, 



AND THE 



CONSTITUTION OF THE SOUL OF MAN, 



WHERE THE SOUL CAME FROM, AND HOW IT CAME, AND ITS 

DESTINY. 

ALSO, 

THE LOCALITY OF HEAVEN, 

f AND 

'7 

THE FOUR PRINCIPAL WAYS OF GETTING TO HEAVEN 

ADVOCATED IN CHRISTENDOM, 

AND THE RECOGNITION OF FRIENDS INHEAVEN; 

OF 
AND y«rtf>^"A ". 

THE PRINCffAL DOCTRlfES ADy«6ITED )' 



IN OUR DA'^^f vyAsmii^;^ 



FROM THE UOMAN CATHOLICS DOWN TO THE ADYOCATES OE THE 
SPIRIT RAPPINGS. WITH THEIR OWN EXPLANATION, AND 
-I BOTH SIDES OF A SUBJECT, SO THAT THE READER MAT 

' \y\ ARRIVE AT THE TRUTH ON SOUND PRINCIPLES, AC- 
■ ' U CORDING TO THE BEST EVIDENCE IN THE 

xl, " WORLD AT THE PRESENT DAY. 

y ^ _^_^__.__._^^_^ 

(BY JAMES MITCHELL. Layman.) 

The earth shall be filled with the knowledge of the glory of the Lord, as the 

Avatera cover the sea. — Habakkuk, ii. 14. 

For they shall all know me from the least of them unto the greatest of them, 

saith the Lord. — ^Jer. xxxi. ^. 



No. 9 ELDRIDGE STREET,. New York. 

PRICE 25 CENTS. 

1858. 






PREFACE. >^ A^ 

The Author of this work having read and heard the people talk and 
preach so much about the soul of man, induced him to search for what con- 
stitutes the soul and its interests ; and after many years of diligent search, 
and the aid of the Word and Spirit of God, he has arrived at satisfactory 
evidence of what constitutes the Soul of Man, and how it came, and where 
it came from, and its destiny. And that the great interests of the soul is 
one of the most important things to attend to in this world. See Mark viii 
36, 37. For what shall it profit a man, if he shall gain the whole world, 
and lose his own soul ; or what shall a man give in exchange for his soul ? 
Prov. iii. 13 to 18. Happy is the man that findeth wisdom, and the man that 
getteth understanding, ^or the merchandise of it is better than the merchan- 
dise of silver, and th'i gain thereof than fine gold, she is more precious than 
rubies ; and all the things thou canst desire are not to be compared unto her, 
&c. Prov. xix. ^i. He that getteth wisdom loveth his own soul ; he that 
keepeth understanding, shall find good. Prov. xiii. 14. The law of the wise 
is a fountai*^ of life, to depart from the snares of death. Prov. xvi. 22. 
TJnderstandmg is a well-spring of life unto him that hath it. Hosea xiv. 
9. Who is wise, and he shall understand these things ? prudent, and he shall 
know them ; for the ways of the Lord are right, and the just shall walk in 
them ; but the transgressors shall fall therein. Prov. xiv. 12. 

2. Again, the Bible shows that the slothful, negligent or careless people 
will not find the truth of those important things, and that a correct knowl- 
edge of God, and ourselves, is only to be obtained by a diligent search ac- 
cording to the instruction given us to go by in the Bible. See Prov. ii. 3 
to 5. If thou criest after knov/ledge, and liftest up thy voice for understand- 
ing, If thou seekest her as silver, and searchest for her as for hid treasures, 
then shalt thou understand the fear of the Lord, and find the knowledge of 
God. Prov. xix. 2, 3. Also, that the soul be without knowledge it is not 
good, &c. The foolishness of man perverteth his way, and his heart fretteth 
against the Lord. Prov. xiii. 4. The soul of the sluggard desireth, and 
hath nothing ; but the soul of the diligent shall be made fat. Prov. iv. 13. 
Take fast hold of instruction, let h^ not go, keep her, for she is thy life. 
Prov. XV. 32. He that refuseth instruction despiseth his own soul. Heb. 
xi. 6. For he that cometh to God, must believe that he is, and that he is a 
rewarder of them that diligently seek him. Job xxii. 21. Acquaint now 
thyself with him, and be at peace ; thereby good shall come unto thee. John 
xvii. 3. And this is life eternal, that they might know thee the only true 
God, and Jesus Christ whom thou hast sent. Jer. xxxv. 13. 

3. Again, the Author having found that most of the people within his 
observation, are getting worldly-minded, negligent and careless about their 
souls, therefore he intends by this work as an instrument in the hands of 
God, for to help those who are willing to learn what constitutes the soul, 
and make a good use of its powers, to bring both body and soul into a heal- 
thy condition, for what efiects one effects the other, and if we neglect one it 
injures the other ; but by attending to both together, we can bring them 
into unity and harmony on sound principles, and make things come easy, 
useful and beneficial to both, and enable the soul to see more clearly its de- 
pendence, obligations and duties to God and its neighbor, and arrive at hap- 
piness through Christ, and obedience to his gospel. In helping our breth- 
ren and sisters to become wise, intelligent, useful and happy ; instead of 
trying to live in luxury and idleness upon their ignorance, degradation, ruin, 
and misery. Job xxxvi. 12. 1 Cor. viii. 3 to 13. Collos. i. 10, &c. 

4. See James iv. 4. Whosoever therefore will be a friend of the world is 
|;he enemy of God. Kom. vi. 16. Know ye not, that to whom ye yield your- 
selves servants to obey, his servants ye are to whom ye obey ; whether of 
sin unto de^-th^ or of obedience unto righteousness. Gal. vi. 7 to 10. Be not 
deceived ; God is pot mocked ; for whatsoever a man soweth, that shall he 
q^Jso reap, &p? Jer. i^. 28, Ui, g Thess. i. 7, 8, &c. 



THE CHRISTIAN WATCHMAN, 

}dtm fif % fotlj 0f % Worir mtb 
Spirit of ifik 

ON THE ORIGIN AND DESTINY OF MAN. 

Between the two extreme doctrines of the Holiness of all Men, 
And the Endless Misery of the Unjust. 

Come now and let us reason together saitli the Lord, Isa. i. 18 to 20. My 
people are destroyed for lack of knowledge, Hos. iv. 6. g@„ If ye continue 
in my word^ then are ye my disciples indeed, and ye shall know the truth, and 
the truth shall make you free, John viii. 31, 32. Let your moderation he known 
unto all men, the Lord is at handy Phil. iv. 5. Exhorting one another and so 
much the more as ye see the day approaching, Heb. x. 25.*^a For the grace 
of God that bringeth salvation, hath appeared to all men, teaching us that 
denying ungodliness and worldly lusts we should live soberly, righteously 
and godly, in this present world, looking for that blessed hope, and the glo- 
rious appearing of the great God, and our Saviour Jesus Christ, who gave 
himself for us, that he might redeem us from all iniquity, and purify unto 
himself a peculiar people, zealous of good works. These things speak, and 
exhort, and rebuke with all authority. Let no man despise thee, Titus ii. 11 
to 15. Earnestly contend for the faith, which was once delivered unto the 
saints, Jude 3. But sanctify the Lord God in your hearts, and be ready 
always to give an answer to every man that asketh you a reason of the hope 
that is in you, with meekness and fear, 1 Peter iii. 15. 

The Spirit of God hath made me, and the breath of the Almighty hath 
given me life, Job xxxiii. 4. What shall it profit a man, if he shall gain 
the whole world, and lose his own soul ; or what shall a man give in ex- 
change for his soul? Mark viii. 36, 37. Thus saith the high and lofty One 
that inhabiteth eternity, whose name is Holy, &c. I will not contend for 
ever, neither will I be always wroth ; for the spirit should fail before me, 
and the souls which I have made, Isa. Ivii. 15, 16. Yea surely God will not 
do wickedly, neither will the Almighty pervert judgment, &c. If he gather 
unto himself his Spirit and his breath all flesh shall perish together, and 
man shall turn again unto dust. Job xi&lIy, 12 to 15. For the wages of sin 
is death, but the gift of God is eternal life, through Jesus Christ our Lord, 
Rom. vi. 23. Blessed is the man that endureth temptation, for whew he is 
tried he shall receive the crown of life, which the Lord hath promised to 
them that love him, &c., James i. 12 to 15. And this is the promise that he 
hath promised us, even eternal life, 1 John ii. 25 to 29, &c. 

I undertake to be a watchman for the Lord, and the good of all my breth- 
ren, and not for a single sect or party. But what does Satan care whether 
we represent the Almighty as a tyrant or a God of all mercy, for either will 
answer his purpose in deceiving the people, and leading them astray ; but 
the Bible represents him to be a reasonable being, See Judg. x. 11 to 16. 
Jer. iii. 12 to 15 ; v. 1 to 9. Mai. i. 6 to 14. Matt. x. 41, 42. Luke x. 25 
to 37. 1 Cor. xiii. 1 to 13. Hos. vi. 8, &c. The things of this world is only 
lent to us, and we must leave them behind, but truth we can take with us to 
the next world. See Rom. x. 17. Prov. xv. 32 ; xxix. 1, Gal. vi. 7, &c. 
J. MITCHELL, No, 9 Eldridge Street, N. Y. 1857. Price 2 shillings. 



On the Origin and Destiny of Man 







|^"Ps. cxxxix. 7 to 24. Whither shall I go from thy Spirit, or whither shall 
I flee from thy presence, If I ascend up into heaven thou art there, If Intake 
my bed in hell, behold thou art there, (kc. Jer. xxiii. 23, 24. Am la God at 
hand saith the Lord, and not a God afar off, can any hide himself in secret 
places that I shall not see him saith the Lord. Do not I fill heaven and earth 
saith the Lord. Acts xvii. 27 to 31. That they should seek the Lord if haply 
they might feel after him and find him, though he be not far from every one of 
us, for in him we live, and move, and have our being, as certain also of your 
own p^ets have said, for we are also his offspring. ^^^^ Rom. xiii. 1 ; xiv, 7 to 9. 
Rev. xi. 16 to 18; xx. 11 to 15. Rom.'vi. 21 to 23. Eccl. xii. 7. See p. 68, 
CONTENTS of No's. 1 to 5. 

1. A Reply to Bishop Hughes, and Drs. Kyder and Pise, On the 
True Sense of the Scriptures. The authority and organization and 
grand Idea of the Church. The Supremacy of the Pope. The King- 
dom of Christ, and, The doctrines of their Church, pp. 1-24. 

2. A Reply to the advocates of Infidelity and others, On the Ori- 
gin and Destiny of Man. The Character of God. The Doctrine of 
Three persons in the Godhead. The Doctrine of the Trinity, and 
Immortality, and the Yalue of the Human Soul, pp. 25- 48. 

3. A Reply to the advocates of Infidelity and others, On the 
Spiritual root, The Soul of Man, and the Soul of Christ. The right 
of free discussion. The Doctrine of the Trinity, and Immortality. 
The Glory of God, and the Bible doctrines, pp. 49 to 12. 

4. A Reply to Dr. Sawyer of the Universalist Church, on six of 
the most important subjects in the Bible, as follows : — 1. The Des- 
tiny of Man. 2. The Trinity. 3. The end God had in view when 
he Created Man. 4. The promised End of all Men. 5. The Salva- 
tion of all Men. 6. The Destruction of the Devil, pp. "13-96. 

5. On the great Discussion between a minister of the Methodist 
Church, and a doctor of divinity in the Universalist Church. The 
Millerite doctrine of burning the world, and no mercy at Christ^s 
Coming, and the seven times of the Gentile power. The locality of 
Heaven. The four principal ways of getting to Heaven advocated in 
Christendom. The recognition of friends in Heaven, and the falsity 
of the Spirit RappingwS, pp. 91-120. 



THE CHRISTIAN WATCHMAN. 

ON THE TRUE SENSE OF THE SCRIPTURES. 

With a Reply to Bishop Hugiies and Drs. Ryder and Pise, &c.— 1845. 

Watchman — My object will be, through the help of God, to ariive 
at the truth or certainty of all the important doctrines in Scripture, 
and where I cannot arrive at certainty, then take the best evidence. 
Though the Roman Catholic priests assert that there are not suffi- 
cient rules in the Bible for our faith and practice, without their 
ecclesiastical traditions, and Dr. Pise tells us Protestants, in his 
Lectures, that we have not examined their doctrines, — yet I think 
that I can find sufficient rules in our Bible, for faith and practice 
in all things that is required of us, without their traditions ; which 
I shall try to prove in the following articles, beginning with an 
examination of their doctrines by Scripture, like the first Chris- 
tans, (Acts xvii. 11) ; and give both sides of a subject. 

1st. The Roman Catholic priests assert that they have the ex- 
clusive right to judge of the true sense of the Scriptures, and to 
hiterpret them for the people : see their Articles of Faith. But in 
my examination I find the first class of rules in our Bible is, for 
the people to search the Scriptures, and to exercise their senses, 
and judge for themselves whether these interpretations are correct 
or not ; and to prove all things, and hold fast that which is good ; 
and that the first Christians acted on those rules. See John v. 39, 
40 ; Heb. v. 14 ; 1 Cor. x. 15 ; 1 Thes. v. 21 ; Acts xvii. 11, &c. 

2d. Dr. Ryder, in his Lecture in this city, Jan. 19, 1845, On the 
Doctrine of Transubstantiation, tells us Protestants as follows : — 

gl^ With your doctrine you cannot support the character for 
veracity of our Lord and Saviour ; for if your doctrine he true, 
— if our Saviour* s words are not to be taken literally, and as 
his hearers evidently understood kim^ — he hath lied. Yes, I 
shall say it, he has lied, and the truth is not in him. «^y 

Watchman — Is not that assertion of Dr. Ryder's presumptuous ? 
Again, Bishop Hughes, in his Lecture on the Doctrine of Transub- 
stantiation, Feb., 1845, explains it as follows: — What is the mean- 
ing of it ? It is this, that simply under the appearances of bread 
and wine, by the efficacy of the power of God, through the instru- 
mentality of the words of consecration pronounced by the priest 
at the altar, there is effected a change into the real presence of 
the body and blood of Christ. In the Catholic Church this doc- 
trine is not founded on human reason ; and all I mean to say is, 
I allude to it to show that it is not reason that proves it. We 
have no proof by our senses, nor are we to regard our senses as 
adequate to comprehend the substance under these accidents. We 
ask, what has common sense to do with it ? 

Watchman — If any man should think that I run into any error 
on my side of a subject, I will thank him to point it out, and if I 

find that it is an error I will correct it. 1 Tim. iii. 16, And 

without controversy, great is the mystery of godhness. 

J. Mitchell, 10 Eldridge Street, N. Y. Price, 6d. a No. with Cover. 



6 THE CHEISTIAS: WATCHMAN. 

Watchman — I will let you see what my senses have to do with those 
doctrines. Suppose my will was so stubborn, or, to use a Scriptural 
terra, self-willed, as to try to enforce upon my other six faculties or 
senses your doctrine of tran substantiation for truth, they would revolt 
at it. 1st. My faculty of Wisdom would return with a verdict to 
the will, saying that I have searched through that doctrine, but 
found it all mysterious and dark, and no appearance of any true light 
or any good evidence in it. Therefore I cannot admit of your doc- 
trine without some evidence of its truth, for my Bible says, To the 
law and to the testimony : if they speak not according to this word, 

it is because there is no light in them. Isa. viii. 19-22. 2d. 

Reason would return with a verdict, saying that I have investigated 
that doctrine, but cannot find any proper ground in it for to build a 
good reason upon ; and the reason that its advocate gives for a proof 
of its truth is, that it is too difficult to be understood. But the Mor- 
mons give a better reason than that for working their miracles, for 
they tell us that they connect faith with all things that they do in 
religion, and that we cannot do the miracles that they do because we 
do not exercise so much faith as them. Therefore I cannot admit of 
yours as a good reason of its truth ; for my Bible tells me to be ready 
always to give an answer to every man that asketh me a reason of 

the hope that is in me. 1 Peter iii. 15. 3d. Understanding 

would return with a verdict, saying that I have tested that doctrine 
by Scripture, and cannot find any authority in the Word of God for 
such a doctrine, but I have found good evidence to the contrary. 
See 1 Cor. xi. 23-26. And I think that St. Paul, who was trained 
up to be a minister by our Saviour, was a good minister, and under- 
stood his duty, and gave correct instructions to the people. There- 
fore I cannot admit of it as a Scriptural doctrine ; for my Bible tells 
me that those who seek shall find, and that the wise shall under- 
stand. Luke xi. 10 ; Dan. xii. 10, &c. 

4th. Judgment would return with a verdict, saying that it was a 
forgery, because it contradicts the Word and Spirit of God. There- 
fore I cannot admit of that being a true doctrine which contradicts 
the rules of truth ; for my Bible tells me to judge not according to 
the appearance, but to judge righteous judgment. John vii. 24. 

5th. Conscience would return with a verdict, saying that I am 

convinced of that doctrine not being a true Scriptural doctrine, and 
its own advocates cannot produce a shadow of proof that it is ; and 
Bishop Hughes even tells us that we have no proof by our senses. 
Therefore I cannot put any degree of faith or confidence in it, for 
my Bible tells me that those who by reason of use have their senses 
exercised to discern both good and evil, (Heb. v. 14,) and that when 
the Spirit of truth came it was to guide us into all truth, and con- 
vince the world of sin, and justice, and judgment. See the Douay 
Bible, and also the Protestant Bible. John xvi. 8-15 ; Rom. xiv. 5, 

&c. 6th. Memory would return with a verdict, saying that I 

cannot adopt any doctrine as a true doctrine which has been proved 
to be false ; for my Bible shows to me that we are saved if we keep 
in memory that which was preached to the first Christians, and that 
the counsel of God had been declared to them sufficient for to make 
them wise unto salvation. Acts xx. 26-32 ; 2 Tim. iii. 12-lT, <fec. 



THE CHRISTIAN WATGHMAIJ. 7 

Then all my six senses would reproach the will, and charge it with 
folly and madness, for attempting to palm upon them such a gross 
error for truth, and make it ashamed of itself, if it had got any 
shame in it. 

Watchman — Would Bishop Hughes be pleased to tell us what 
words the priests make use of at the consecration, which have such 
a wonderful effect as to induce God to make himself at such times 
and places as you choose ? For the Bible shows to us that God works 
all his miracles by the power of his Word and Spirit, which gives us 
some degree of light on that subject, so that we may know what to 
put our faith or confidence in. And I remember that a short time 
ago, in contending with a skeptic for the faith once delivered to the 
saints, (Jude 3,) and in showing to him that all things must have a 
Maker, he asked me, who made God ? did he make himself ? Now 
if I had the words that you use at the consecration, then I could give 
him your rule complete. Yet he would be no wiser on that doctrine, 
for Dr. Ryder tells us in his lecture, that it is too difficult a doctrine 
to be understood, and that that is a proof of its truth, and if we de- 
stroy the difficulty we destroy the doctrine, and that we cannot com- 
prehend this doctrine with our senses, and to believe and comprehend 
are very different. — Here I am astonished at you priests attempting 
to put such a fog as this upon our senses, for by your own rule how 
do you know whether your doctrine is true or false, when you cannot 
comprehend it with your senses ; and what is the use of you pretend- 
ing to preach, or give to the people light on a doctrine which you 
admit that you cannot comprehend, and if you did it would destroy 
your doctrine. No wonder at the people being so ignorant of some 
of the most important doctrines in the Bible, when so many of them 
take such stuff as this for truth. Instead of following the example 
of the first Christians, who searched the Scriptures daily to see 
whether those things which they heard was as they were represented 
to be, or not. Yet I do not mean to say that we can arrive at a per- 
fect understanding of all the important doctrines in the Bible until 
after Christ the infallible judge comes. (See Dan. xii. 4 ; Isa. xi. 9 ; 
Micah iv. 1-7; Jer. xxiii. 20; xxxi. 31-40, (fee) But it is within 
our power and duty to learn to understand them sufficiently for to 
gather a sense from them that will not make one part of Scripture 
contradict another part, and also to see that our doctrine has a good 
tendency to make things better and not worse, so that we can use it 
for the honor of God and the good of our brethren, and not in 
deceiving the people and leading them astray for selfish, sectarian, 
or party purposes, until both are lost, or fall into the ditch. See 
Hosea xiv. 9, Who is wise, and he shall understand these things ; 
prudent, and he shall know them : for the ways of the Lord are 
right, and the just shall walk in them ; but the transgressors sh^all 
fall therein. Matt. xv. 9-20, But he answered and said. Every plant 
which my heavenly Father hath not planted shall be rooted up ; and 
if the blind lead the blind, both shall fall into the ditch, &c. 

Now, reader, what do you think of those priests who claim to 
have been the infallible judge of the true sense of the Scriptures, and 
Christ's ministers on earth, those last 1800 years, and yet does not 
understand the law which Christ has left them to go by, though St, 



8 ^ THE CHRISTIAIJ WATCHMAN. 

Paul has sufficiently explained it. See 1 Cor. xi. 23-26, For I hav 
received of the Lord that which also I delivered unto you, That the 
Lord Jesus, the same night in which he was betrayed, took bread ; 
and when he had given thanks, he brake it, and said. Take, eat ; this 
is my body, which is broken for you : this do in remembrance of me. 
After the same manner also he took the cup, when he had supped, 
saying, This cup is the new testament in my blood : this do ye, as 
oft as ye drink it, in remembrance of me. For as often as ye eat this 
bread, and drink this cup, ye do shew the Lord's death till he come. 
— ^Thus St. Paul shows that the bread and wine are to be taken as 
symbols of the body and blood of Christ, in commemoration of his 
death until he comes again ; and in this sense it is sufficiently plain^ 
which I recommend to the priests as being much better than theii 
wild, mystical doctrine, which neither themselves nor any other per=i 
son can understand. — See Hosea iv. 6, My people are destroyed foi 
lack of knowledge : because tliou hast rejected knowledge, I will alsc 
reject thee, that thou shalt be no priest to me : seeing thou hast for^ 
gotten the law of thy God. Ezek. xxxiv. 9-31, Therefore, ye shep- 
herds, hear the word of the Lord : Thus saith the Lord God ; Behold 
I am against the shepherds ; and I will require my flock at their hand. 

Again, see John vi. 37-63, Verily I say unto you. He that believeth 
on me hath everlasting life. I am that bread of life. This is thft 
bread which cometh down from heaven ; that a man may eat thereof, 
and not die. It is the spirit that quickeneth, the flesh profiteth no- 
thing. The words that I speak unto you, they are spirit and they 
are life. John viii. 31, 32, Then said Jesus to those Jews which be- 
lieved on him, K ye continue in my word, then are ye my disciples 
indeed ; and ye shall know the truth, and the truth shall make you 
free. James i. 1 8, Of his own will begat he us with the word ot 
truth. John vii. 38, 39, He that believeth on me, as the Scripture 
hath said, out of his belly shall flow rivers of living water. But 
this spake he of the Spirit, which they that believe on him should 
receive ; for the Holy Ghost was not yet given, because that Jesus 
was not yet glorified. Rom. viii. 14, For as many as are led by the 
Spirit of God, they are the sons of God. — Thus the body and blood 
of Christ are only represented in Scripture as emblems of the Word 
and Spirit of God. Matt. 15, 22 to 28. &;c. 

Again, in your lectures you bring forward the assertions of Luther 
and Calvin to prove the correctness of some of your doctrines. But 
my Bible shows that we are not to be judged by the assertions of 
fallible men, but by the Word of God, See John xii. 48. And if 
you priests choose to depart from the faith once delivered to the 
saints, (Jude 3,) I am under no obligations to follow you in a wild- 
goose chase through the woods, until we are all lost, or fall into the 
ditch. Matt. xv. 14. Or if any of the reformers choose to stop at 
the half-way house, it is no good reason that I should ; for the Bible 
shows that it is my interest and duty to go on to perfection. See 
Heb. vi. 1-20. And besides, there is a curse pronounced against the 
man that trusteth in man, and maketh flesh his arm, and whose heart 
departeth from the Lord. See Jer. xvii. 5. Kow should I not act 
foolishly, if I was to trust entirely to the judgment of any class of 
fallible men, instead of the Word and Spirit of God ? 



THE WATCHMAN'S REPLY TO BISHOP HUGHES, ON THE 9 

Authority of Ms Church, a» represented in his Letters, No. 2 and 3. New York, 1848. 

Bishop. — Among the illusions which prevail out of the Church, 
there is perhaps not one more at variance with the reason of man, or 
the veracity of God, than that which asserts the Church to have become 
Invisible. It is the same as if you were told that a ship is always 
afloat on the ocean, but upon one important occasion she was during 
a few centuries beneath the waters — although she afterwards rose to 
the surface with fresh rigging and a novel crew. The assertion be- 
trays its own absurdity. They admit that the Church of Christ is 
perpetual — -that it cannot perish — but it has been at times invisible. 
If it was invisible, by what right of common sense can they assert its 
existence. But on this point it is unnecessary for me to insist. The 
outward preaching of the gospel ; the promulgation from time to time 
of ecclesiastical discipline; the conversion of new provinces and 
nations fiom century to century, during eighteen hundred years ; the 
succession of Pastors, &c., all attest the visible perpetual existence 
of the Church as a continuation of the same society, instituted by oui 
blessed Lord Himself Consequently, the promises made of His 
abiding presence with that society by its Divine Founder has been 
fulfilled, jl^^ and in that case you are bound, as you believe in Him 
and value your salvation^ to seek life through her, or else Ills promises 
have not been fulfilled, and then it would be, not the Church which 
deceived, but the Redeemer Himself, — a thought which loould be too 
blasphemous for you to entertain, ^^^^ 

Watchman. — The Bible shows to me that our Lord only promised 
His presence and assistance to the Roman Church on conditions, and 
that only so far as she followed His instructions. See John xv. 1 to 
17, &c. Again, the Jewish Church was far more visible than the Roman 
Church, for God often appeared to her in his glory, and instructed 
her from time to time. See Exod. xxv. 22; 1 Kings viii. 10, 11, 
&c. Yet look w^hat gross errors that Church run into until the Lord 
turned her rulers out of office, for unfaithfulness to the laws w^hich 
He gave to them by Moses. See Deut. vi. 1 to 25 ; Matt. xxi. 33 
to 46, &;c. And if the Gentile rulers turn traitors to the gospel of 
Christ, ought they to be kept in office any more than the Jews ? I 
think not. 2nd. In regard to being bound to seek life through the 
Roman Church, the Bible shows to me that Christ is the way, and 
the truth, and the life, and that they who follow his instructions shall 
not walk in darkness, but shall have the light of life ; and that we 
are under no obligations to follow those doctrines which are not con- 
sistent with the word and spirit of God, or let the blind lead the blind 
until we both fall into the ditch. See Isa. viii. 20 ; Matt. xv. 1 to 
20; xxlv. 4; John xiv. 1 to 15, &c. Thus I consider it the best to 
follow Christ's instructions. And I ask the Bishop why has he only 
given one side of his subject and omitted the main part, such as the 
conditions of the acceptance with God ? (Acts x. 34 to 48.) I hope 
that this omission was not made to suit his theory, and deceive 
his readers, for he professes to know the Will of God with certainty. 

Bishop. — It is manifest from this that no outward society can 
claim to be the Church of God which received its form and organiza- 
tion at any period subsequent to the days of Christ. Hence, one of 
the signs of the Church is that she is Apostolical. ^^^Any society 



10 THE CHRISTIAN WATCHMAN. 

de-pending on a suosequent date for its origin necessarily stamps itself 
spurious and counterfeit. Its doctrines must essenticdly he different 
frorii those of the True Churchy and being different^ must essentially he 
novel doctrines^ and being novel^ must essentially be false ; unless it is 
pretended that a new or another Christ descended from heaven to reveal 
them as contradictions to what our Christ had revealed,,,,^^ 

Watchman, — The Bible shows to me that a true Church or society- 
does not depend on the date of its origin, but upon the soundness of 
its doctrines and faithfulness in carrying them out. See Matt. vii. 
24 to 29; John viii. 31, 32, &c. Second, The Bishop has no 
authority from Scripture to condemn the doctrines of those societies 
as being false, without first pointing out their inconsistency with 
Scripture, and trying to give them better doctrines in their place, 
thus overcoming evil with good. 2 Tim. ii. 1 to 5 ; Rom. xii. 21.: 

Bishop, — Examine any one of these humanly organized societies 
which calls itself the Church, or a Church, or a branch of the Church; 
Examine it in the date of its origin ; in the principles of its constitu- 
tion ; in the character of its founders ; in the mode of its propagation ; 
in the uncertainty of its preaching ; in the disputations among its 
members concerning its doctrines ; in their divisions and subdivisions; 
in its dependence on human support ; in the vagueness and ambigu- 
ity, and fluctuations of its creed ; in the general sterility of its eflbrta 
to discharge the functions, and accomplish the purposes for which the 
one Holy Catholic and Apostolic Church was instituted, and it will 
be no difficult matter for you to distinguish between the human im- 
itation and the divine reality. Now, if you will take the pains to 
trace back the historical thread of these societies to their origin, you 
will find in all cases, and without one solitary exception, they were 
built upon the mere opinions of their respective founders. This 
statement may appear startling at first sight, but examine it strictly 
and you will find it indisputably true. [J^^ Out of the Church there 
is no co7isistency under the principle alleged^ to justify the separation^ 
viz, : that every one has a right to read the Scriptures and judge for 
himself.,,,^!^ except in the conduct of him who puts away all human 
authority from between him and the sacred text, reads it as often as 
he will, and forms his opinions from day to day, with the well under- 
stood privilege of altering and abrogating them as old light fiides 
away, or new light breaks in. 

Watchman, — I think that I have sufficiently proved in my first 
article on this subject that every man has a right to search the Scrip- 
tures and judge for himself whether the doctrines presented to him 
are consistent with Scripture or not before that he adopts them as 
truth. See John v. 39 ; Isa. viii. 20 ; 1 Cor. x. 15 ; 1 John iv. 1 ; 
Jer. xvii. 5, &c. And if my readers will compare the historical 
thread of the Roman Church with that of Christ and his Apostles, I 
think that they will find plenty of room for improvement both in the 
doctrines and practice of that Church. See 1 Peter v. 1 to 4, &c. 

Bishop, — This process^ dear reader^ necessarily destroys what is most 
essential in the belief of Chris fs teaching^ viz,, its certainty. His doc* 
trines are presented to you in His Church as facts, and not as specula- 
tions. And out of His Church you cannot by possibility have them 
guaranteed as factSy but you must receive them as speculation$ 



THE CHRISTIAN WATCHMAN. 11 

a^o^e.odSl Is not this an uneasy and unnatural state of the human 
mind ? do you not feel that your spirit yearns after some permanent 
anchorage of divine faith ; that it longs for some solid and secure 
resting place ; that it cannot be thus always on the wing sustaining 
its solitary flight in search of truth through the boundless regions of 
opinion'? will it not at last be fain, like the dove of old, to return 
with weary pinions and drooping plumage to the ark from which it 
went forth, enjoying liberty indeed, but finding no repose 1 

Watchman. — I admit that so much disagreement in regard to the 
true sense of the Bible, does greatly destroy the most essential part 
of Christ's teaching, in the minds of many people. But this is chiefly 
occasioned by representing some parts of Scripture in a sense which 
is inconsistent with other parts of it, and contrary to what God has 
proclaimed Himself to be in His Word, viz., — A God of Truth, 
Keason, Justice, Goodness, Mercy, Equity, and Righteousness. Yet 
I see no prospect of a remedy before Christ comes to be our Infalli- 
ble Judge, and decides upon what is truth and right, and enforces 
His laws. See Dan. vii. 21, 22; Ps. Ixxii. 1 to 19; Micah iv. 1 to 
7 ; Rev. ii. 24 to 29. Then all nations will take one common in- 
terest in Christ and the glory of His kingdom, and their brethren's 
welfare ; but at the present day there is a great increase of poor 
people who are brought down to a mere scramble for a living, and 
therefore will resort to different kinds of ways to get along in the 
world, until Christ comes. 1 Tim. iv. 1 to 6 ; 2 Tim. iii. 12 to 17. 

Bishop,— In his letter, No. 3, asserts as follows : ^^^ So far as 
the teachings of Christ are evidence, there is no promise of truth, divine 
guidance, the means of salvation^ or eternal life, except through the 
doctrines, sacraments, and sanctifying grace, for the conveyance of 
which His Church is the organ and appointed channel.,^,^^ There 
is not one single expression of Holy Writ that can warrant the op- 
ponents of the Church, — the private reasoners of any age, whether 
past or present, to believe that they can be saved, so long as they 
wilfully reject her commission, and trust to their own individual 
opinions for the attainment of truth, and the means of spiritual life 
and participation in Christ ; it is in vain for them to say that they 
belong to the Church, if that association which they call Church is a 
fabric of their own construction, based on the principle of private 
reason. There is but one Church if there be but one God, for the 
same Deity could not be the author of two. And if they do not be- 
long to the communion of that one Church which He established, 
then are they necessarily out of the way that leads to eternal life. 
Jj^^^How far their dispositions to embrace the truth if they knew it, 
may -plead for them in another life, is not by any means within my 
province to deter mine, ,^^^ 

Watchman, — If my readers will turn to page 16 in this No. they 
will find that the Bishop himself shows that there is a way of obtain- 
ing the truth, without getting it from the Roman Church, as may be 
seen in his letter No. 8. Second, In regard to rejecting the authority 
of the Roman Church, here I ask the Bishop, Did not the Apostles 
reject the authority of the rulers of the Jewish Church when they 
commanded things to be done contrary to the Word of God ? See 
Acts iv. 18 to 20; xviii. 4 to 6 ; xxiii. 1 to 9 ; 2 Cor. vi. 14 to 18, 



12 THE CHRISTIAN WATCHMAl^. 

&c. Thus, the Scriptures authorise us to come out from those peo- 
ple who persist in acting contrary to the Word and Spirit of God. 
3d. In regard to those people who are disposed to follow the truth 
if they knew it. Here I esteem the Bishop very much for his charity 
on this point, for after speaking of the Protestants rejecting the 
authority of his Church, yet he admits that, how far those who are 
disposed to follow the truth if they knew it, may obtain mercy in 
another life, is not by any means within his province to determine. 

Bishop, — But the great evil of this system is, that the contradic- 
tions of the different sects into which the Private Reasoners are divided 
are charged on the Bible itself There is a subtilty in their first 
principle which allows it to evade detection by the popular mind. 
The orthodox blame the heterodox for holding erroneous doctrines, but 
they do not perceive that both rest on the same foundation, private 
opinion ; and that this private opinion in both cases is presented to 
them as what the Bible says. The consequence is, therefore, that 
whereas, in the Church, every doctrine is held and believed as a mat- 
ter of fact revealed by Jesus Christ, and therefore infallibly true, <Sz;c. 
(Again, the Bishop in his Letter No. 5, asserts as follows:) ^g^JSfow 
it is manifest that if Christ has appointed a Church to preserve and 
communicate his revelation^ that Church must he infallible. That he 
commanded His Church to teach all nations is undeniable, ,,^^^ 

Watchman, — -I think that I can show in my next article that all 
the doctrines of the Church of Rome have not been revealed by Je- 
sus Christ. 2d. The Lord appointed the Jewish Church also to pre- 
serve and communicate his revelation. Yet look what a bad use her 
Priests made of their commission ; read Matt, xxiii. 1 to 39, &;c. 
Then where was their infallibility ? And our Lord does not force the 
people to obey his gospel in the present dispensation, but only uses 
persuasion, (See Acts xviii. 4 to 6; xxviii. 21 to 29; 2 Cor. v. 10, 
11, &;c.,) so as to give the people an opportunity of voluntarily accept- 
ing of his gospel and obeying it through choice and a love of the prin- 
ciples and spirit of his government. And I can always get along 
well with any reasonable person. See Isa. i. 18 to 28. Come now, 
and let us reason together, saith the Lord : Though your sins be as 
scarlet, they shall be as white as snow ; though they be red like 
crimson, they shall be as wool. If ye be willing and obedient, yc 
shall eat the good of the land : But if ye refuse and rebel, ye shall 
be devoured with the sword : for the mouth of the Lord hath spoken 
it. How is the faithful city become an harlot ! it was full of judg- 
ment; righteousness lodged in it; but now murderers. Thy silver 
is become dross, thy wine mixed with water. Thy princes are re- 
bellious, and companions of thieves : every one loveth gifts, and f<»l- 
loweth after rewards ; they judge not the fatherless, neither doth the 
cause of the widow come unto them. Therefore saith the Lord, the 
Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine 
adversaries, and avenge me of mine enemies: And I will turn my 
hand upon thee, and purely purge away thy dross, and take away 
all thy tin: And I will restore thy judges as at the first, and thy 
counsellors as at the beginning : afterward thou shalt be called, The 
city of righteousness, The faithful city. (See 2 Chron. xxxiii. 1 to 
24 \ Ps. xix. 7 to 14 ; John, ix. 40, 41 ;" vi. 35 to 40 ; Gen. 1. 15 to 20.) 



THE WATCHMAN^S REPLY TO BISHOP HUGHES, ON THE 13 

Organisation, and Grand Idea of the Church, and the Supremacy of the Pope, 
As represented in his letter No. 8, Published in N. V., Feb., 1848. 

Bishop. — In the organization of the Church, our Redeemer did not 
vary in principle from the order established by heaven for the social 
existence and well-being of the human race, g^ The organic exercise 
of Sovereign power and authority, whether in the family or in the civil 
state, is narrowed down, both by Divine and human institution, from 
its widest range and extent, to smaller and yet sm.aller circles, until 
they reach a centre in some one individual. ^^^^ Thus the Father is 
the head and centre of the family, representing the unity of domestic 
government. Thus the Mayor is the head and centre of municipal 
authority in the city. Thus the Governor in the State. Thus the 
President, as the head and centre of the United States, represents 
the concentrated power of the confederation, in its essential form of 
unity. If this principal, as directly ordained in the family by the 
appointment of God himself, and as indirectly, at least, sanctioned in 
the civil state, be so necessary that society could not be held together 
without it, it would be strange indeed if our blessed Saviour had left 
his Church exposed to the anarchy which the absence of it could 
not have failed to introduce. 

Watchman. — I believe that in the organization of the Church, God 
the Father did not vary in principle from the order which he has es- 
tablished in heaven, (John v. 17-20, <fec.) Yet the Bible shows to 
me that Christ is the head and centre of her unity and power, (and 
not the Bishop of Rome,) who has ascended into heaven, and is there 
officiating as our great High Priest, until the time appointed for him 
to come and reign over this world as our King — visibly by his glory, 
like his Father reigned over the Jews. See Eph. i. 1-23 ; Heb. iv. 
14-16 ; X. 12-25 ; Exod. xxv. 21, 22 ; xxxiii. 9-23 ; Deut. iv. 1-40; 
1 Sam. xii. 12 ; Matt. xxi. 33-41 ; Mich. iv. 1-Y, &c. 

Bishop. — ^^^The grand idea of the Church us proposed by her 
Divine Founder, was to unite all mankind in one brotherhood of a 
common faith, a common hope, and a common charity, mutually held 
together in the most intimate communion of those spiritual affections 
which religion creates in the soul. ,^^ But such a society could not 
exist without some Supreme individual head and centre,, as the re- 
presentative of its unity and power ; j^^ and it is singular that the 
very name given to the Supreme visible head of the Church expresses 
the proper relation to such Christian brotherhood ; since he is not called 
King, or Emperor, or President ; but Pope or Father, ,^^ As 
successor to one of the Apostles, he is simply Bishop of Rome. As, 
however, that apostle was not merely one of the twelve, but Peter, 
the first and chief of the apostolic body, so the Bishop of Rome has 
ever exercised the prerogatives of the common Father ; and the uni- 
versal Primate of the Catholic Church. ^^ He is the visible centre 
of her unity, the visible head of her communion, her Supreme Visible 
Ruler upon earth. This supremacy of the Pope is as much an article 
of Divine faith in the one holy Catholic and Apostolic Church, as is 
the doctrine of the blessed Trinity. I find in all ages that his inter- 
ference was invoked and appealed to as the sovereign remedy by which 
alone the evils and disorders that afflicted the Church, to the farthest 
haands of Christendom, might be healed or removed. .^^ I find Nes- 



1^ THE CHRISTIAN WATCHMAIJ. 

torius appealing to him in the fifth century, on behalf of his new 
doctrines ; just as Luther did in support of his, at the beginning of 
the sixteenth ; and we may reasonably conclude that if he had not 
condemned the errors of both, neither of them would ever have denied 
his Supremacy. Jg!^^ Without the Supremacy of the Pope, in shorty 
the doctrines of the Church would degenerate into mere human opinions ; 
the government of the Church into every species of armrchy, tyranny, 
and confusion. ,^^!g 

WatchwMn. — The Bible shows to me — that all those people who 
build their faith and works on the foundation of Christ, according to 
their knowledge and means, (1 Tim. ii. 1-6 ; 1 Cor. iii. 11-15 ; viii. 
7-12 ; 2 Cor. viii. 12, &c.,) are to be gathered into one brotherhood 
of a common faith and a common charity in Christ, (and not in the 
Bishop of Rome.) S^ Eph. i. 9, 10. Having made known unto us 
the mystery of his willy according to his good pleasure^ which he hath 
purposed in himself That in the dispensation of the fulness of times he 
might gather together in one all things in Christ, both which are in hea- 
ven, and ivhich are on earth, even in him. ,^^^ Thus God the Father 
is to begin to gather them together in Christ — in the dispensation of 
the fulness of times. And when does the fulness of times come in, 
but immediately after the seven times of the scattering of the Jewish 
power runs out ? See Lev. xxvi. 1-46 ; Dan. xii. 1-7 ; Luke xxi. 20- 
36 ; Matt, xxi v. 29, 30, &c. For some of the Jews were counted a 
holy people at the time that Daniel received his prophecier^, and re- 
mained under God's pecuhar favor, protection and care, until they 
crucified Christ, (Matt, xxiii. 37-39, &c.) Then Christ called for 
volunteers into his service, which were to be tried, and those who prove 
faithful according to their knowledge and means, are to reign with 
him a thousand years before the end of this world, and rule all nations 
with a rod of iron, (or enforce his laws.) John xii. 26 ; Rev. xxii. 16, 
17 ; 1 Peter i. 3-13 ; Rev. ii. 24-29 ; xx. 4-6 ; Luke xix. 12-27. 

Second. — In regard to the Bishop of Rome being called Pope or 
Father ; here Bishop Hughes tries to bind upon us a doctrine of the 
Roman Church as a true doctrine with certainty, which contradicts a 
plain direct command of Christ, as taught in their own Douay BiblC; 
Matt, xxiii. 9 : And call none your Father upon the earth, for one is 
your Father who is in heaven. Therefore, how can I call the Bishop 
of Rome my spiritual Father, in opposition to God ? And join in a 
worldly object of worshipping the beast? Rev. xiv. 9, 10, <fec. Third. — 
In regard to appealing to the Pope for his interference as the sovereign 
remedy for healing or removing the evils that afflict the Church. Now 
both Scripture and experience show to me that the Pope is not quali- 
fied to be our Infallible Judge of the true sense of the Scriptures, and 
therefore cannot decide with certainty on what is truth and right. Can 
he confirm his mission by miracles like the Apostles did ? I think not. 
And instead of the Pope advising the people to search the Scriptures, 
and prove all things, and hold fast that which is good, he makes war 
on those who search them for that object. Dan. vii. 19-27 ; Rev. xiii. 
1-9. Thus the Pope spreads evil, instead of healing or removing it. 

Fourth. — In regard to the Supremacy of the Pope. Here again 
both Scripture and experience show to me, that many of the doctrines 
of the Church have degenerated into mere human opinions, and the 



THE CHRISTIAJf WATCHMAN. ^ 15 

gc%vernment of the Church into anarchy, tyranny, and confusion ; and 
the Supremacy of the Pope has not been able to prevent it. And 
Christ our InfalUble Judge was crucified, and he left the world to be 
ruled, partly, according to the will of human powers. See Job viii. 
24 ; Dan, viii. 4 ; xi. 3, 16, 36 ; John xiv. 30 ; 2 Cor. iv. 4 ; Dan. vii. 
25, (fee. The Church History also shows that the Roman Church has 
taken the lead in this degeneracy, anarchy, tyranny, and confusion 
through this world. See the account of the millennial doctrine in 
Mosheim's Church History, V. I., pp. 185 and 186, as held by the 
Christians in the third century, viz. : S^^ Among the controversies 
which divided the Christians in this century y the most considerable, were 
concerning the Millennium, the baptism of hei-etics, and concerning 
Origen, That the Saviour is to reign a thousand years among men 
be/ore the end of the world had been believed by many in the preceding 
century without offence to any ; all, however, had not explained the 
doctrine in the same manner, nor indulged hopes of the same kind of 
pleasures during that reign. In this century the millennarian doctrine 
fell into disrepute, through the influence especially of Origen, who strenu- 
ously opposed it, because it contravened some of his opinions. ..^gf The 
millennial doctrine did not prevail everywhere, and uncontradicted, yet 
the believers and rejecters of the doctrine treated each other with 
affection, and a person might believe or discard it without bringing his 
orthodoxy under suspicion. Jf^' The first open opposer of Chiliasm 
that we meet with was Caius, a teacher of the Church of Rome, towards 
the end of the second century ; on this ground, he denied that the Apoca- 
lypse was written by John, and ascribed it rather to Cerinthus. «^y 
Thus the teacher in the Roman Church began early with his degene- 
racy. See Rev. i. 10, 11 ; xx. 1-6, &c. 

Neither will this world get any better until God the Father comes and 
takes the rule entirely into his own hands. See 2 Tim. iii. 12-14 ; 1 
Tim. iv. 1-6 ; Dan. vii. 21, 22 ; ii. 44 ; Rev. xi. 15-18, <fec. And a 
truly enlightened Protestant will not take the Bishop of Rom« for his 
Infallible Judge of the true sense of the Scriptures. Neither will the 
Jews take the Priests of any of the Christian sects for their InfaUible 
Judge of the truth. For they would soon tell those Priests that they 
should first agree among themselves on which is the true sense, before 
they come to teach them the truth with certainty ; and unless they 
bring something better than what they have got themselves, they will 
not admit of it. And I see no prospect of our religious teachers coming 
to an agreement, nor yet of showing sufficient ground for to agree 
upon before Christ, our Infallible Judge comes and decides upon what 
is truth and right, and the law goes forth of Zion, and the word of 
the Lord from Jerusalem, (Mich. iv. 1-7.) And the people are in- 
structed by faithful messengers, (Rev. xiv. 6-10 ; Jer. iii. 12-15, &c.) 
Then many of the Jews and Roman Catholics, and other sects, even 
the Unitarians, who believe that Christ is only a creature, will run to 
him and submit to his everlasting gospel, and take him for their In- 
fallible Judge and Supreme Ruler on earth, and obey him, and deny 
the Papal supremacy, (Isa. xxv. 1-12; xxvi. 1-21 ; Rev. xv. 4, &c.) 
Then these tares will become wheat, and be brought into the kingdom 
of God on earth, as subjects through necessity, but without any heavenly 
inheritance, (Ps. kvi. 1-4 ; Jer. xii. 16, 17 ; Matt. vii. 21, tkc.) And 



16 THE CHRISTIAN WATCHMAN. 

I hope to see Bishop Hughes and his class renounce the Supremacy of 
the Papal power, and submit to Christ, even if it is through necessity 
at the end of the supper time, (Luke xiv. 16-35.) And I would pray 
to the Lord to have mercy on all the people who submit to him in that 
day, and not destroy them from off the earth. Yet I beg of them to 
voluntarily renounce the Supremacy of the Papal power at the present 
day, and take the Lord for their only Infallible Judge of the true sense 
of the Scriptures, and Supreme Ruler on earth. (See James i. 5 ; Rev. 
xxii. 16, 17; John xiv. 23; Ps. ciii. 19-22, &c.) And I should be 
very sorry to see the Bishop take a part, or yet advise any of his fol- 
lowers to take a part with that class of presumptuous sinners mentioned 
in J^"Rev. xvi. 10, 11. And the ffth angel 'poured out his vial upon 
the seat of the beast, (Rev. ii. 12, 13 ; xiii. 2, &c.,) and his kingdom was 
full of darkness, and they gnawed their tongues for pain, and blasphemed 
the God of heaven, because of their pains and their sores, and repented 
not of their deeds, etc. ..^y Rev. xvii. 1-18 ; xviii. 1, 8, &c. 

Bishop. — Dear reader, you will find that without the encumbrance 
of multiplied and learned quotations, the pith of the matter has been 
brought out on the subjects treated of in the preceding letters : that 
the facts and reasonings contained in them will be called in question, 
and denied by some of the private reasoners, is quite probable ; the in- 
dividuals who will stand forth from their broken ranks for this purpose, 
will trust less to their success in refuting either, than in their appeals 
to your anti-Catholic prejudices of education. When this comes to 
pass, do not be troubled — or, if you be troubled, pray. J^^ Appeal 
from both sides to God and to His Holy Spirit. Ask for light — ask 
for direction — ask for interior guidance from the Divine Source of all 
truth. Ask in that spirit of high Christian disinterestedness which puts 
this world aside in such important questions — and then follow the light 
which God will shed upon your soul, turning neither to the right hand 
nor to the left, from ivorldly considerations. This you are bound to 
do, and I ask no more, j^^ 

Watchman. — In tlie last article, the Bishop has completely over- 
thrown the substance (or pith as he calls it) of his whole argument in his 
former letters, concerning the certainty of their doctrines being true, 
and of there being no way of arriving at the truth, but through the 
doctrines, sacraments, and sanctifying grace of the Roman Church. 
(See Page 11 of this number.) For himself shows that there is a 
way of arriving at the truth when our religious teachers disagree ; and 
that is by appealing from both sides to God, and to His Holy Spirit, 
and following the light which Grod (not the Pope) will shed upon our 
souls. This we are bound to do, and he asks no more. And this is 
the principle I contended for, viz. : When our teachers do not agree, 
or produce sufficient evidence of which is the true sense of any part 
of Scripture, that I do not understand, and want to know its meaning, 
(Rom. xiv. 5,) then I appeal by prayer to a higher power — to God 
the Father and Source of all truth, and Supreme Ruler of the Uni- 
verse, (Ps. ciii. 19-22,) in the name and through the merits of Jesus 
Christ, to enlighten my soul on that subject by His Holy Spirit ac- 
cording to His word. Matt. xxi. 22; Liike xi. 13; John xiv. 13; 
xvi. 13-15 ; James i. 5, &c. And I often arrive at satisfactory evidence, 
which I can give a good reason for, 1 Peter iii. 15, &c. N. Y., 1848, 



THE WATCHMAIV'S REPLY TO BISHOP HUGHES, ON THE i 7 

Kingdom of Christ being set up in the Roman Catholic Church, as represented in 
his Letter No, 9. Published in New York, March, 1848. 

Bi&hop Hughes in his letter No. 9 asserts as follows : — Ignorance 
anKjng the mass of Private Reasoners is to some extent excusable, 
whilst it is quite the reverse in those who set themselves up as lead- 
ers and teachers of Divine truth. How will they answer to God ? How 
will they answer to the souls whom they undertake to guide, for such 
perversions in regard to the Church of Christ, in which alone is the 
fullness and perfection of spiritual life ? they ought to be acquainted 
with the writings of the Christian fathers of the early ages, who spake 
of the Church not as an imaginary phantasy of an Invisible Church, 
but of the Church as an outward society such as she has been de- 
scribed in these letters. But if they make it a point to discard Chris- 
tian historical testimony on this subject, you at least. Dear Reader, 
should ponder on the meaning of those passages of the holy Scripture 
referring to the glorious Institutions of the Church of Christ. For 
instance — 

In the last days the mountain of the house of the Lord shall be 
prepared on the top of the mountains, and it shall be exalted above 
the hills, and nations shall flow unto it, (Isa. ii. 2.) The stone that 
struck the statue became a great mountain and filled the whole earth. 
But in the days of those kingdoms the God of heaven will set up a 
kingdom, that shall never be destroyed, and his kingdom shall not be 
delivered up to another people ; and it shall break in pieces and con- 
sume all these kingdoms, and it shall stand for ever. Dan. ii. 35, 44. 
And it shall come to pass in the last days that the mountain of the 
house of the Lord shall be prepared on the top of mountains and high 
above the hills, and people shall flow into it. And many nations shall 
come in haste and say. Come, let us go up to the mountain of the 
Lord, and to the house of the God of Jacob, and he will teach us of 
his ways, and we will walk in his paths ; for the law shall go forth of 
Zion, and the word of the Lord from Jerusalem. Micah iv. 1, 2. 
jS^That these passages are to he understood of the Church appears 
from the allusion of our blessed Saviour^ (Matt. v. 14.) You are the 
light of the world. A city seated on a mountain cannot he hid. So 
the early fathers have understood and spoken of these passages as re- 
ferring to the OhurcK^^^lg 

Watchman, — Thus my readers may see that the Bishop quotes 
Isa. ii. 2, Dan. ii. 35, 44, Micah iv. 1, 2, Matt. v. 14 ; and then repre- 
sents these texts to mean that Christ set up his kingdom in the Ro- 
man Catholic Church at his first appearing, and that she is to con- 
tinue teaching her doctrines to the end of time. And in their Douay 
Bible, approved of by Bishop Hughes, they explain that text in Dan. 
ii. 44, as follows : J^^The kingdom of Christ in the Catholic Churchy 
which cannot he destroyed. ^^^ But the Bible shows to me that Christ 
only proclaimed the principles of his kingdom at his first appearing, 
which was left to be carried out by the Gentile power, and Christ is 
now officiating as our great High Priest in heaven, until he gathers 
a number of faithful volunteers in his service for rulers, and the time 
comes for him to reign as king over all the earth. See Matt. xxiv. 14, 
John xviii. 36, Heb. vii. 1-28, Luke i. 31-33, Zech. xiv. 1-21, Rev. v. 
10, (fee. And on account of the people rejecting Christ at his first ap- 



18 ^ THE CHRISTIAN WATCHMA]s\ 

pearing, and persisted in having no king but Caesar ; therefore the 
Lord is determined to give them their fill of Caesar until he comes 
again. See Luke xxi. 9-24. But when ye shall hear of wars and 
commotions be not terrified, for these things must first come to pass, 
but the end is not by and by. v. 10. Then said he unto them, Nation 
shall rise against nation, and kingdom against kingdom, &c. v. 12. But 
before all these they shall lay their hands on you, &c. v. 22. For these 
be the days of vengeance, that all things which are written may be 
fulfilled. J^"Matt. x. 34-38. Think not that I am come to send 
peace on earth ; I came not to send peace hut a sword. For I am 
come to set a man at variance against his father^ and the daughter 
against her mother, <kc, v. 37. He that loveth father or mother more 
than me^ is not worthy of me, dtc,.^^ And history also shows that 
Christ's prediction has been literally fulfilled, especially by the Roman 
power, and that power is to continue his war with the saints, and 
prevail against them until the Ancient of Days comes. See Dan. vii. 
19-22, Rev. xiii, 4-9, &c. And in regard to the Pope being the 
supreme visible ruler on earth, who is to rule in the place of Christ 
to the end of time. I admit that the saints and times and laws were 
given into his hand by the Emperor Justinian. (Dan. vii. 24-27, Rev. 
xiii. 1, 2.) Yet the Bible shows to me that he was only to continue 
his supreme rule over the saints for 1,260 years, or to the time of the 
end ; then his power was to be partly broken and partly strong, or di- 
vided with the Infidel party. Dan. xii. 4-12, Rev. xvii. 7-18, xix. 19- 
21, (fee. Thcii I understand that the next event will be a time of 
greater trouble, and the coming of the Ancient of Days who is to 
give to Christ the kingdom and the throne of his father David, which 
is to begin between this day and 1870. Then Christ is to take away 
Satan's dominion, to consume and to destroy it unto the end of the 
1,335 days, and set up his kingdom in its place, and enforce his laws 
over all the nations of the earth. See Dan. vii. 24-27, xii. 1, Rev. ii. 
24-29, &c. Now did Christ set up his kingdom at his first appearing. 
And both Scripture- and history show to me that the ten barbarian 
tribes, which are symbolized by the ten horns on the beast, and the 
ten toes of the Image, did not get full possession of Rome before the 
sixth century. Therefore, how could the stone smite the Image on 
his feet, before the feet were formed. And the ten horns are to re- 
main until Rome is destroyed. See Rev. xvii. 16, Dan. vii. 11, 12, &c. 
And in regard to that text in Micah iv. 1, 2, quoted by the Bishop, 
why did he omit the five following verses which give the full sense 
of this subject ; was it because he would rather have the Pope to 
reign on the earth than Christ ? See Micah iv. 3-7. And he shall 
judge among many people, and rebuke strong nations afar off; and 
they shall beat their swords into plough-shares, and their spears into 
pruning-hooks ; nation shall not lift up a sword against nation, neither 
shall they learn war any more. But they shall sit every man under 
his vine and under his fig tree ; and none shall make them afraid ; for 
the mouth of the Lord of hosts hath spoken it. The Bishop has omitted 
many other important texts of Scripture which lead to the true sense 
of this subject. Ji^' 2 Tim. iv. 1, 2. / charge thee therefore before 
God and the Lord Jesus Christ, who shall judge the quick and the 
dead at his appearing and kingdom. Preach the word, be instant in 



THE CHRISTIAN WATCHMAIf. 19 

season, <&c, ..^y Jer. xxiii. 5-8. Behold the days come, saith the 
Lord, that I will raise unto David a righteous branch and a king shall 
reign and prosper, and shall execute Judgment and Justice in the 
earth. In his days Judah shall be saved and Israel shall dwell safely, 
and this is his name whereby he shall be called, the lord our righte- 
ousness. Ps. Ixxii. 1-19. Give the king thy judgments, O God, and 
thy righteousness unto the king's son. He shall judge thy people 
with righteousness, and thy poor with judgment. JH^The mountains 
shall bring peace to the people, and the little hills by righteousness. He 
shall judge the poor of the people, he shall save the children of the 
needy, and shall break in pieces the oppressor, <kc..^3 Isa. xi. 9 to 16. 
They shall not hurt nor destroy in all my holy mountain, for the earth 
shall be full of the knowledge of the Lord as the waters cover the sea, 
&o. (Jer. xxxi. 31 to 40.) v. 34. And they shall teach no more every 
man his neighbor and every man his brother, saying: know the Lord 
for they shall all know me from the least of them unto the greatest 
of them, saith the Lord, for I will forgive their iniquity, &c. Matt. vi. 
9, 10. After this manner therefore pray ye; Our Father which art in 
Heaven, Hallowed be thy name, thy kingdom come, thy will be dono 
in earth as it is in Heaven. 

Now will the Bishop say, That all those predictions have been fulfilled, 
and contradict both Scripture and history and our own experience. 
Neither will they be fulfilled before Christ comes ; for that little horn 
or Roman power is to make war with the saints and prevail against 
them, until the Ancient of Days come. See Dan. vii. 19-27, &c. 
Again, ,4^"Rev. xii. 12. Wo to the inhabiters of the earth and of the 
sea, for the devil is come down unto you having great wrath, because 
he knoweth that he hath but a short time,„^g Thus Satan has been 
wrathy ever since the resurrection of Christ, because he knew that 
Christ was to come in a short time and take away his dominion, and 
bind him for a thousand years. See 2 Cor. iv. 1-5, Rom. xvi. 20, 
Rev. ii. 8-13 ; xvi. 10, 11 ; xx. 1-6, &c. 

Neither will Christ divide his kingdom with Satan, as many of our 
Protestant ministers are advocating at the present day. See Dan. vii. 
7-14. I beheld then because of the voice of the great words which 
the horn spake. I beheld even till the beast was slain and his body 
destroyed and given to the burning flame. As concerning the rest of 
the beasts they had their dominion taken away ; yet their lives were 
prolonged for a season and time. I saw in the night visions, and be- 
hold one like the Son of man came with the clouds of heaven, and 
came to the Ancient of Days, and they brought him near before him, 
Sl^and there was given him dominion and glory and a kingdom, that 
all people, nations, and languages should serve him,^^^ his dominion is 
an everlasting dominion which shall not pass away, and his kingdom 
that which shall not be destroyed. Now why cannot the Bishop learn 
to understand the Bible as well as Satan, for how does Satan know 
that his time is short, but by those prophetic periods revealed in the 
Bible, and signs which God has given us to go by ? ,g^*Phil. iii. 8- 
21. Yea, doubtless, and I count all things but loss for the excellency 
of the knowledge of Christ Jesus my Lord, for whom I have suffered 
the loss of all things, and do count them but dung that I may loin 
Christ, and be found in him. 



20 THE CHRISTIAN WATCHMAN, 

Again, See an article in the Roman Catholic Book on True Piety 
pages 136 and 137, approved bj Bishop Kenrick, as follows : I give 
thee thanks O my God for this tender proof of thy love, and invite 
all creatures to glorify thee for it. Thou hast invested a power in 
the sons of men which thou wouldst not confer on angels or arch- 
angels. Whatever thou shalt bind on earth, &c., (St. Matt, xviii. 
18.) was not addressed to them. The princes of this world have 
dominion only over the body, but the power of the Priest affects the 
very soul. The eternal Father hath given all power to his Son ; 
but then I beheld this very power delivered by the Son to mortals. 
The Jewish Priests could only pronounce those clean whose bodies 
had been already cleansed from the leprosy, but to our priests it was 
given not only to pronounce clean but realy to cleanse, not the infec- 
tions of the body but the very stains of the soul, &c. 

Again, published in the Church of England Prayer Book on the 
Visitation of the Sick, as follows : — Here shall the sick person be 
moved to make a special confession of his sins. If he feel his con- 
science troubled with any w^eighty matter. After w^hich confession 
the Priest shall absolve him, (if he humbly and heartily desire it) 
after this sort, Our Lord Jesus Christ who bath left power to his 
Church to absolve all sinners who truly repent and believe in him, 
of his great mercy forgive thee thine offences ; And by his authority 
committed to me, I absolve thee from all thy sins, in the name of 
the Father, and of the Son, and of the Holy Ghost, Amen. 

Again, published in the Presbyterian Confession of Faith pages 
129 and 130, as follows : — The Lord Jesus Christ as king and head 
of his Church, hath therein appointed a government in the hand ot 
church officers distinct from the civil magistrate ; To these officers 
the keys of the kingdom of heaven are committed, by virtue whereol 
they have power respectively to retain and remit sins, to shut that 
kingdom against the impenitent both by word and censures, and to 
open it to penitent sinners by the ministry of the gospel, and by 
absolution from censures as occasion shall require, Matt. xvi. 19 ; 
xviii. n, 18. Again, published in the Methodist Articles of Reli- 
gion, No. 9, as follows : — Wherefore, that w^e are justified by faith 
only, is a most wholesome doctrine and full of comfort. 

Watchman don't those Ministers who teach such doctrines as the 
above encourage people to put off repentance to a single act of faith 
on a death bed. Now the Bible teaches me that faith without works 
is dead, and that every man is to be rewarded according to his works, 
Ps. Ixii. 12. Rev. xxii. 12. 1 Cor. xiii. 13. Matt. xvi. 27, &c. 
Now is it any wonder of there being so much misery and corruption 
in this world. And how can any man expect a heavenly inheritance 
who spends his days of health and strength in the service of satan, 
and only gives the dregs of life on a death bed to the Lord. But 
the Bible teaches me to be a w^orking Christian and not a drone, and 
to show my faith by my works. Jam. ii. 14 to 26. What doeth it pro- 
fit my brethren, though a man say he hath faith and have not works, 
can faith save him ? If a brother or sister be naked, and destitute 
of daily food, and one of you say unto them, Depart in peace, be ye 
warmed and filled ; nothwithstanding ye give them not those things 
which are needful to the body ; what doth it profit, &c. 



THE WATCHMAN'S REPLY TO BISHOP HUGHES, 21 

On the Doctrines of the Roman Catholic Church. 

Watchman. — Now, let us look at the doctrines of the Roman 
Church, which Bishop Hughes asserts to be true doctrines, with cer- 
tainty. See the Encyclopedia of Religious Knowledge, which shows 
them as follows : The best summary of the doctrines of that Church 
Is the famous creed of Pope Pius IV., which may be considered as a 
true and unquestionable body of popery. It consists of twenty-four 
articles. The twelve first are the articles of the Nicene creed, and 
need not be cited here ; the twelve last are the additional doctrines 
which the Church of Rome has superadded to the original Catholic 
faith. They are as follows : — 

XIII. I most firmly admit and embrace the apostolic and eccle 
siastical traditions, and all other observations and constitutions of the 
same Church. 

Watchman, — The Bible shows to me that the Jewish priests run 
their Church into gross errors on this point, by paying more atten- 
tion to their traditions and observations, than to the word of God. 
See John viii. 31, 32 ; xii. 48 to 50. Colos. ii. 4 to 23 ; iii. 1 to 17. 

XIV. I do admit the holy Scriptures in the same sense that holy 
mother Church doeth, whose business it is to judge of the true sense 
and interpreration of them ; and I will interpret them according to 
the unanimous sense of the fathers. 

Watchman, — The Bible shows to me that the people have a right 
to search the Scriptures, and judge for themselves whether the inter- 
pretation presented to them is consistent with the Word of God or 
not, before they admit of it as the true sense; and the first Christians 
acted on this principle. See John v. 39. Luke x. 25 to 28. Isa. 
viii. 20. Acts xvii. 11. 2 Tim. iii. 15 to 17. 1. Cor. x. 15, &c. 

XV. I do profess and believe that there are seven sacraments of 
the law, truly and properly so called, instituted by Jesus Christ our 
Lord, and necessary to the salvation of mankind, though not all of 
them to every one, viz. : baptism, confirmation, eucharist, penance, 
extreme unction, orders, and marriage; and that they do confer grace ; 
and that these, baptism, confirmation, and orders, may not be repeated 
without sacrilege. I do also receive and admit the received and ap- 
proved rights of the Catholic Church in the solemn administration of 
the above said sacraments. 

Watchman, — Will the bishop persist in saying that he is sure of 
this doctrine of penance being true, which is contrary to both Scrip- 
ture and reason. See the Protestant Bible, Acts ii. 38. Then Peter 
said unto them, Repent, &;c. This teaches us to be sorry for sin, and 
also to forsake it. But in the Douay Bible, approved of by Bishop 
Hughes, it reads as follows : But Peter to them do penance, said he, 
&c. This signifies punishment. Now, what does Satan care how 
much a man punishes himself, so long as he does not forsake his sins 1 

XVI. I embrace and receive all and everything that hath been 
defined and declared by the holy Council of Trent, concerning original 
sin and justification. 

Watchman. — Now, I ask the bishop what authority has any class 
of fallible men to make religious creeds and bind them upon their 
brethren as Bible doctrines, with certainty which is contrary to 
Scripture, or not defined in it. (See Matt. xi. 28-30; 28, 19, 20.) 



22 THE CHRISTIAN WATCHMAN 

1^^ (Gala. i. 6--12.) 1 marvel that ye are so soon removed from him 
that called you into the grace of Christ unto another gospel. Which 
is not another ; hut there he some that trouble you ; and would pervert 
the gospel of Christ. But though we or an angel from heaven preach 
any other gospel unto you than that which we have preached nntoyou^ 
let him be accursed, <£:c, «^1 

XVII. I do also profess that in the mass, there is offered unto God 
a true and propitiatory sacrifice for the quick and the dead ; and that 
in the most holy sacrament of the eucharist, there is truly and really 
and substantially, the body and blood, together with the soul and 
divinity of our Lord Jesus Christ; and that there is a conversion 
made of the whole substance of the bread into the body, and of the 
whole substance of the wine into the blood, which conversion the 
Catholic Church calls transubstantiation. . 

Wotchman. — See my reply to the advocates of this doctrine in No. 1. 

XVIII. I confess that under one kind only whole and entire, Christ 
and a true sacrament is taken and received. 

Watchman. — I ask the bishop again : Where do the Scriptures 
authorize any class of people to teach such a doctrine as the conver- 
sion of the bread and wine into the body and blood and soul and 
divinity of Christ for their sacrament, contrary to St. Paul's expla- 
nation 1 See 1 Cor. xi. 23 to 26. 

XIX. I do firmly believe that there is a purgatory, and that the souls 
kept prisoners there do receive help by the suffrages of the faithful. 

Watchman. — The Bible shows to me that no sufferings of the faith- 
ful can help a soul out of that prison to heaven ; although I believe 
that Christ went and preached to the spirits in prison, as stated in 1 
Peter iii. 19 ; yet I find no promise in the Bible that any of them will 
ever attain to that perfect state of happiness in heaven. For they are 
reserved to the day of judgnaent to be punished, 2 Peter ii. 9. And 
Paul explains that punishment to be a destruction from the presence 
of the Lord, and the glory of his power. Consequently, he that is 
unjust is to remain unjust, unholy, and filthy still, or under condem- 
nation, disgrace, shame, and contempt. See Matt. vii. 13, 14. John 
V. 28, 29. Dan. xii. 1 to 4. Rev. xxii. 11, &c. 

XX. I do likewise believe that the Saints reigning together with 
Christ are to be worshipped and prayed to, and that they do offer 
prayers unto God for us, and that their relics are to be had in ven- 
eration. 

Watchman. — -Where is the bishop's certainty of this doctrine be- 
ing true, which gives ground for idolatry, and teaches us to worship 
the saints and pray to them, and hold their relics in veneration, con- 
trary to Scripture ? See Rev. xxii. 8, 9. And I (John) saw these 
things and heard them, and when I had heard and seen, I fell down to 
worship before the feet of the angel which showed me these things; 
Then saith he unto me, See thou do it not ; for I am thy fellow ser- 
vant, and of thy brethren the prophets, and of them which keep the 
sayings of this book ; worship God. 

XXI. I do most firmly assert that the images of Christ, of the blessed 
Virgin (the mother of God), and of other saints, ought to be had and 
retained, and due honour and veneration ought to be paid to them. 

Watchman. — Where is the bishop's certainty of this doctrine being 



THE CHRISTIAN WATCIIMAU. ^ 23 

true, which robs God of his glory, and gives ground for idolatry, and 
teaches us to retain images and pay honour and veneration to them, 
contrary to Scripture. Isa. xlii. 8. I am the Lord, that is my name, 
and my glory will 1 not give to another, neither my praise to graven 
images, Exod. xx. 4, 5. Thou shalt not make unto thee any graven 
image, &;c. Thou shalt not bow down thyself to them nor serve 
them. Thus we are not to bow down to a graven image, or the 
likeness of anything, nor serve them, for this is a position of the body 
which the Lord requires for his own service, Isa. xlv. 22 to 25. 2d. 
In the Douay Bible it is asserted as follows, Heb. xi. 21 : By faith 
Jacob when he was dying blessed each of the sons of Joseph, and wor- 
shipped the top of his rod. Here, I ask again, is not this translation 
given as a ground to justify their image-worship upon 1 But in the 
Protestant Bible it is translated as follows : By faith Jacob when he 
was a dying blessed both the sons of Joseph, and worshipped leaning 
upon the top of his staff. The latter translation appears to be the 
most consistent with Scripture and reason, for it shows that Jacob, 
being a feeble old man at that time, worshipped God in that position 
on account of the feebleness of his frame, 3d. In regard to the 
Virgin Mary being the mother of God ; the Bible shows to me that 
God is a Spirit, or constituted of three divine powers of soul, word, 
and spirit, which are co-equal, co-essential, and co-eternal ; therefore 
Mary cannot be the mother of God, And that she only became the 
mother of Christ according to the flesh when he took upon himself 
that nature. Luke i. 35. Heb. i. 1 to 14 ; ii. 9 to 18. Rom. xv. 18, 19. 

XXII. I do affirm that the power of indulgences was left by Christ 
in the Church, and that the use of them is very beneficial to Christian 
people. 

Watchman,— -Where is the bishop's certainty of this doctrine 
being true, which assumes the prerogative of God, and indulges or 
encourages people in their sin, contrary to the word of God? Prov. xvii. 
15. He that justifieth the wicked, and he that condemneth the just, 
even they both are abomination to the Lord. Luke v. 20, 21. And 
when he saw their faith, he said unto him, Man, thy sins are forgiven 
thee; And the Scribes and Pharisees began to reason, saying. Who 
is this which speaketh blasphemies] Who can forgive sins but God 1 

XXIII. I do acknowledge the holy Catholic and Apostolic Roman 
Church, to be the mother and mistress of all Churches ; and I do pro- 
mise and swear true obedience to the Bishop of Rome, the successor 
of St. Peter, the Prince of the Apostles and vicar of Jesus Christ. 

Watchman. — Where is the bishop's certainty of this doctrine be- 
ing true, which contends for greatness, and styles his Church the 
mother and mistress of all Churches, and authorizes her priests to 
assume such proud titles, contrary to the word and spirit of God 1 
Instead of taking a meek and humble station, in which they may ren- 
der the most and best service to God and their brethren, according 
to their knowledge and means. Matt, xi, 28 to 30. Mark ix. 33 to 
41. And he* came to Capernaum, and being in the house he asked 
them l^p** What was it that ye disputed among yourselves by the 
way? but they held their peace ; for by the way they had disputed 
among themselves ivho should be the greatest. And he sat down and 
called the twelve and saith unto them, If any man desire to be first, 



24 THE CHRISTIAN WATCHMAN. 

the same shall he last of all ^ and servant of all, c^^I I Peter v. 1 to 
4. The elders which are among you I exhort, who am also an elder, 
and a witness of the suiFerings of Christ, and also a partaker of the 
glorj that shall be revealed. Feed the flock of God that is among 
you, taking the oversight thereof not by constraint, but willingly, 
1^^ not for JiWuj lucre^ hut of a ready mind^ neither as heing lords 
over God^s heritage^ hut heing ensamples to the flock, c^SI And when 
the chief shepherd shall appear, ye shall receive a crown of glory 
that fadeth not away. 

XXIV. I do undoubtedly receive and profess all other things which 
have been delivered, defined, and declared by the sacred cannons, and 
ecumenical councils, and especially by the holy synod of Trent ; and 
all other things contrary thereto, and all heresies condemned, re- 
jected, and anathematized by the Church, 1 do likewise condemn, 
reject, and anathematize. 

Watchman, — Where is the bishop's certainty of this doctrine be- 
ing true, which teaches a persecuting spirit for selfish and worldly 
objects, contrary to the word and spirit of God. See Matt. vii. 12. 
Therefore all things whatsoever ye would that men should do to you, 
do ye even so to them, for this is the law and the prophets. Matt. 
V. 43, 44. Ye have heard that it hath been said, Thou shalt love thy 
neighbour and hate thine enemy. (Deut. xxiii. 3 to 6.) But I say 
unto you. Love your enemies, bless them that curse you, do good to 
them that hate you, and pray for them which despitefully use you and 
persecute you. jj^^ Mark ix, 38 to 40. And John answered him 
saying^ Master^ we saw one casting out devils in thy name^ and he 
followeth not us : and we forhade him because hefolloweth not us. But 
Jesus said^ Forbid him not^ for there is no man which shall do a 
miracle in my name^ that can lightly speak evil of me^for he that is 
not against us is on our pari, c^^El 

Watchman. — The reading of those letters which Bishop Hughes 
has published, have produced a deep impression on my mind, and 
although there are many gross errors in them, as I think, yet there 
are some very important truths in them, which I have experienced 
in my search for truth through the different Churches. And if it 
had not been for those valuable rules in the Bible, given us to go by, 
such as. Prove all things and hold fast that which is good, 1 
Thess. V. 21, Isa. viii. 20, 1 John iv. 1 to 24, I should have been 
an infidel ; for I could not believe that our Maker acts on those ex- 
treme principles which most of our ministers represent Him to 
govern His children by ; and I was very glad when I found Bishop 
Hughes condescending to come out openly and reason with us on the 
doctrines of his Church, as I expected to find some additional light 
or truth in regard to the true way of salvation and the destiny of 
man. For he being one of the high dignitaries of the Roman Church, 
wdth great talents and much experience, and possessing such a high 
education, and so much means of knowing the truth which the world 
has given to him. Therefore, if any man of their Church can 
prove their doctrines true, I expect that Bishop Hughes will. And I 
have given both sides of this important subject, so that my readers 
may see and judge correctly whether the bishop can prove all the doc- 
trines of the Roman Church true to a certainty, by Scripture, or not.. 



THE WATCHMAN'S REPLY Til THE ADVOCATES OF INFIDELITY ON THE 

mm AND MUTINY OF MAN. 
In Befciice of tlio Tnifh of Hip Word vM Spirit of God. 




ll^» Ps. xxxix. T to 24 ; Whither shall I go from thy spirit^ or 
whither shall I flee from thy presence^ if I ascend up into heaven, thou 
aH there, if I make my led in hell, hehold thou art there, Sfc. Jer. 
xxiii. 23, 24 ; Am I a God at hand saith the Lord and not a God 
afar off, can any hide himself in secret places that 1 shall not see him 
saith the Lord. Do not I fill heaven and earth saith the Lord. Acts 
xvii. 27 to 31 ; That they should seek the Lord, if haply they might 
feel after him and find him, though he he not far from every one of us^ 
for in him we live and move and hoxe our being, as certain also of your 
oion poets have said, for we are also his off spring. ,„^^ Seepage 68. 

Watchman. — As the advocate of intidelity undertakes to prove 
that a spirit is nothiug, the Watchman will undertake to prove that 
a spirit is something, both by scripture and reason, and will giv^ my 
evidence the first. Then if he produces better evidence that a spirit 
is nothing, I will admit it, for my object is to arrive at the truth. I 
have searched for what constitutes the soul, to find out whether it 
was a spiritual or a material substance, and how far it might be 
changed. But, after all my search, I found no satisfactory evidence 
on this subject, except in the Bible, as I shall show.- First, I at- 
tended the lectures of Prof. Brownson, who styled himself a Natural, 
Human, and Divine Philosopher ; and his rule was, that matter 
was divided into three kinds ; 1st, is the gross matter which passes 
through the body ; 2d, is matter a little refined, which forms the 
blood ; 3d, is transparent matter which forms the soul. Thus, by 
his rule of divine philosophy, the souls of men are formed out of 
dead fish, flesh and vegetables. But how can dead matter produce 
an intelligent soul ? Now both scripture and reason show to me 
that the souls of.children proceed from their mother. {Gen, iii. 15, 
20 ; xviii. 14. Luke i. 35, &c.) 

J. MITCHELL, 10 Eldridge st, N. Y., Price 6d. a number, with cover. 



26 THE CHRISTIAN WATCHMAN. 

Second,^ comes Professor Bush, in the city of New York, advoca- 
ting that the soul includes that of a spiritual body, and fills the ma- 
terial body like ^yater fills a sponge ; so that at death it has only to 
fling ofif the old sponge, and go direct to heaven, with a complete 
spiiitual body, and no future resurrection. But this rule contra- 
dicts both scripture and reason. (1 Cor, xv. 12 to 23, &c.) And 
we know by experience that many people have a leg and arm cut 
oflT and buried : and therefore would lose a part of their souls, 

&c., which shows the inconsistency of his rule. Thinly comes 

Prof. Emerson, representing the souls of men to consist of ideas, or 
as some materialists call it, the influence of the brain. Now both 
scripture and reason show to me that our ideas are only the spirit 
which the soul gathers from reading, hearing, &c., and cultivates and 

communicates to other souls. i^oi/r^/?, comesa man advocating 

that the souls of men are constituted of small animal culae. But there 
are two reasons against that rule. 1st. There are as many animalciilce 
in a horse and a pig, and other brutes, as there is in man. Yet they 
cannot progress in knowledge, for they have not the power of reason, 
and only move by instinct, through force and example, and not by 
choice. But men have the power to design for various objects, and 
also to reason on eflfects up to their causes, and thus devise ways 
and means, and act accordingly. 2d. Men have the power of con- 
science, and thus can act consistently with truth, reason, justice, good- 
ness, mercy, equity, and lighteousness, but brutes have no con- 
science. Fifth^ comes Dr. Lardner, representing that the soul 

of man must be a spiritual substance, because it is so fine that it 
cannot be observed by the most powerful microscope ; yet he did 

not tell us what constituted the soul, but left us in the dark. 

Sixth^ comes a discussion between a professed doctor of divinity and 
an advocate of infidelity, as follows: Doctor, If there be no God 
there can be no Creator ; if no Creator, there is nothing created. 
Infidel, I admit a power in Nature equal to all her productions ; 
that power I am willing to call God, the God of Nature or f'reator, 
and 1 know of no proof that it exists above matter and separate 
from it. I will not allow the Doctor to put his own construction 
on my words. But what I mean by a Creator is a Power in mat- 
ter which organizes material substances ; that powder I call the God 
of Nature, which I reverence. Yet 1 do not understand what that 
Power is, but I have come here to learn of the Doctor. U I knew 
what that Power was, and it required obedience and worship, I 
would willingly and diligently obey and w^orship it. Doctor, God 
must of necessity be a spiritual being. Infidel. The Doctor tells 
us that his God is a spirit. Now, I ask the Doctor what he means 
by a spirit; but you see that he himself cannot tell what he means 
by a spirit. And when he or any other man defines what a spirit is, 
I will prove that his spirit is nothing. Doctor, The nature of God 
must of necessity be a spiritual, simple, or uncompounded essence, 
because he is perfect; and his works of Nature. Providence, and Grace 
being good, of necessity demonstrate that God is essentially good, for 
a bad cause cannot produce a good effect. Infidel. The Doctor tells 
us that the nature of God is a spiritual, simple, and uncompounded 



THE CHRISTIAN WATCHMAN. ^^ 

essence, but he cannot tell what it is an essence of, nor yet what ha 
means by his essence. Doctor. Nothing cannot produce something, 
but something is produced, viz : the Heavens, the Sun, the Moon, the 
Stars, the Ocean, with all which are contained therein. The maker 
of the Heavens, &c., is that being whom we call God. Infidel. Th(; 
Doctor tells us that his God made this World, and the Sun, Moon, 
Stars, &c., out of nothing. But! believe that matter is eternal, be- 
cause it is indestructible ; and Laplace's account of the planets coming 
into existence is, that the Sun in moving round upon its axis accumu- 
kites the grosser matter on its extremities, and occasionally throws ofi 
a new planet composed of this matter, but I do not say that this is my 
account of the planets coming into existence. Doctor. The World 
and its contents must have had a beginning, and whatever being origi- 
nated them, could have had no beginning. This is the being whom 
we call God. Infidel. Now, will the Doctor answer the following 
question : In the beginning there was either something or nothing. If 
tlie Doctor says there was something, that will confirm my argument 
on the eternity of matter ; and if he says that there was nothing, then 
I answer that nothing cannot produce something. Watchman. Would 
the advocate of Infidelity be pleased to examine the above notes, and 
if he thinks that they are correct, to inscribe his name to them, and 
oblige his humble servant. (The above notes are correct. G. Yale.) 
Again, see an advertisement by Prof. Bush, as follows : 

Lecture on the Soul. — Prof. Bush will deliver a Lecture at the 
Stuyvesant Institute on Thursday evening next, on the Hainan Soul, 
physiologically and theologically considered, in which he will adduce 
a large array of proof, both from Reason and Scripture, that the 
proper idea of the Soul includes that of a Spiritual Body, and that 
consequently the prevalent theory of the future resuscitation of the 
material body is entirely baseless and delusive. 

Watchman. I am sorry to find such a highly educated and talented 
man as Prof. Bush, allow himself to be carried away from the Word 
and Spirit of God, by that delusion of Swedenborg's, which denies a 
future resurrection, and contradicts Scripture. And 1 think that if 
he was willing to follow the best evidence of the truth, that he would 
not open the flood-gates of Svvedenborg's visions and dreams, and 
thereby deceive both himself and others. (1 Cor. 15. 12 to 26, &c.) 
Now I could show many visions and dreams myself, but I have found 
the Bible to be my best rule of truth, as I shall show in the following 
articles. Therefore, I put no confidence in any visions or dreams 
which are not consistent Avith it. It was by following the instructions 
of the Bible that I became converted to God. For in searching the 
Scriptures, I found that our Maker had proclaimed himself to be a 
God of Truth, Reason, Justice, Goodness, Mercy, Equity, and Right- 
eousness ; and that he had promised to give Eternal Life throuo-h Je- 
sus Christ, on conditions of beheving on him and obeying his com- 
mands. {John 17. 1 to 3 : Rom. 6. 23.) I then gladly accepted of 
that promise, the same as I would any other good promise, and put 
confidence in it. And, on a further search, I found that Christ wag 
the WTay, the Truth, and the Life ; and that no man cometh to the 
Father but by him. {John 14. 6 : Matt. ^. S: 7, 21, &c.) And the 



I 



2S ^ THE CHRISTIAN WATCHMAN, 

more 1 follow the instructions of the Bible, the more enlightened 1 
get of the truth, and confident of obtaining that great prize of Eternal 
Life, at the end, which will be of more value to me than all the earth 
and heavens put together. For what good would any thing be to 

me without life to enjoy it &c. Now, 1 ask, is it any wonder that 

thei-e is so much delusion in the world at the present day, when our 
great Professors of Hebrew and Doctors of Divinity contradict Scrip- 
ture, and advocate doctrines which are not consistent with it, and yet 
call each other's doctrines false and delusive ? And how can the poor 
people know which are the true doctrines of the Bible, but b}^ com- 
paring those new doctrines with Paul's rule, as follows: Gal. 1. 6 to 
12 ? But though we, or an angel from heaven, preach any other gospel 
unto you than that which we have preached unto you, let him be ac- 
cursed. But I certify you, brethren, that the gospel which was 
preached of me, is not after man (fee,- Again, see an advertise- 
ment by the pastor of that church in which the discussion was held, 
as follows : 

In connection with the public discussion which has been held during 
the week in the Chrystie-st. Congregational Church, near Delancey-st., 
it is hereby notified that Henry T. Cheever, pastor of said church, will 
preach a discourse on the next Lord's day morning, in proof of this 
position — That the God of Nature, admitted by both parties in the 
debate, and the God of Revelation, are identical : or, that the Infidel's 
God of Creation and the Jehovah-Jesus of the Jewish and Christian 
Scriptures — are one and the same. 

Watchman. Thus my readers may see, that instead of the above 
advocates throwing some degree of hght upon what constitutes the 
soul of man and its origin, they only mystify and darken that subject. 
Yet the pastor of that church, Henry T. Cheever, might have meant 
well, if he did not know that he was following his own judgment, and 
contradicting scripture, and advocating Infidehty, instead of Chris- 
tianity. But he should have learned a better understanding of this 
important subject, than to undertake to prove the truth of the InfideTs 
God of Creation, and the Jehovah-Jesus of the Jewish and Christian 
Scriptures being one and the same. For the Infidel's God is a mate- 
rial God ; and the Christian's God is a spiritual God, which makes a 
great difference. (See John 4. 23, 24.) And this is one of the great 
causes of delusion with ministers, who are too m^uch in the habit of 
judging of things in degrees of certainty, before that they understand 
them, and without proper and sufficient evidence, thus deceiving both 
themselves and others. But I beg of them to reform on this point, 
and come to the Word and Spirit of God. For when Christ comes, 
he is to take vengeance on them that will not learn to know God, as 
well as those that obey not his Gospel. (2 Thes. 1. 6 to 12.) And this 
is life eternal, that they might know thee the only true God, and Jesus 
Christ whom thou hast sent. [John 17. 3.) Thus saith the Lord : 
Let not the wise unan glory in his wisdom, neither let the mighty man 
glory in his might ; let not the rich 7nan glory in his riches. But let 
him that glorieth glory in this, that he under standeth and knoiveth me, 
that I am the Lord, lohich exercise loving -kindness, judgment, and 
righteousness in the earth ; for in these things I delight, saith theLord» 



THE WATCHMAN'S 
(In 

If ye shall ask any thing 
in my name, i will do it. 
If ye iove trie, keep my 
conirndudtnents. And I 
will pray the Father, and 
he shall give you another 
Comforter, that lie may 
abide witii you for ever., 
Kven the t^pirit of Truth ;, 
wiiom the vi'orld cann 
receive, because it seeth; 
him not, neither knoweih 
him : but ye know liim 
for he dweiietii witli you. 
and siiall be in you. lie; 
shall teacii you ail tilings,^ 
and bring all things lo^ 
your remeojbrance. what-; 
soever 1 have said unto; 
you. -John 14. 13 to 26. ' 



REPLY TO THE ADVOCATES OP INFIDELITY. ^^ 
the Soul and Spirit of Man. 



And when the day of 

Penteco.-.l was come, tiiey 

were all with oDe accord 

in on& })]acc^. And ;aid- 

_^ deniy there came a f ound 

^-; from heaven, as of a iii.sii- 

:^^ing mighty wind, and it 

^ ^fdled ail tlte house wheie 

^^S^iiey wtYG sitting. 



f^^^^^^^^W^^-M-^miicM(m And there a[>}^eared un- 
i^S!te^5fe^MSato tiiem cloven tongues 
¥hke as of fire, and it sat 
^ :h][)OU eacii of tuem. And 
^).hey were all tilied with 
^tiie J2o!y (»li0.t, and be- 
^:;gaii to speak with other 
L^longues, as I he i^pirit gave 
l^them utterance. Acts ii. 
^^l to 4. John iii. 1 to 13. 




Watchman, All the philosophers in this world may be put into 
two classes, viz : the Spiritualists and the Materialists. And hav- 
ing heard an advocate of Materialism often assert, in a debate, in Nev/ 
York, March, 1849, that as soon as any ma>n v/ould define Vvhat a 
spirit is, he would prove that his spirit was nothing, — now, sir, I 
consider it my duty, being a professor of Christianity, to define 
what I mean by a spirit. And, there being different kinds of spir- 
its, I shall begin with the soul and spirit of man, and prove that it 
is something, both by Scripture and reason, as you admit that you 
ai^e willing to learn the truth, and make a good use of it. 

Soi-iiPTURE. — (Gen. i. 26.) And God said. Let us make man in 
our image, after our likeness. (27.) So God created man in his 
own image ; in the image of God created he him ; male and fe- 
male created he them. (ii. 7.) And the Lord God formed man of 
the dust of the ground, and breathed into his nostrils the breath of 
life, and man became a living soul. (John xx. 21, 22.) Then said 
Jesus to them, Peace be unto you. As my Father hath sent me, 
even so send I you ; and when he had said this, he breathed on 
them, and saith unto them, Receive ye the Holy Ghost. (Acts ii. 
4. 38. ike.) Matt. x. 28. Fear not them which kill the body, but 
are not able to kill the soul ; but rather fear him which is able to 
destroy both soul and body in hell. (Mark viii. 36, 37.) For what 
shall it profit a man, if he shall gain the whole world and lose his 
ov/n soul ? or what shall a man give in exchange for his soul? (Acts 
vii. 59.) And they stoned Stephen, calling upon God, and saying, 
Lord Jesus, receive my spiiit. (Mark ix. 1 to 8.) And there ap- 
peared unto them Elias, with Moses, and they were ttdking witii 
Jesus, &c. (Deut. xxxiv. 5, 6 ; Luke xx. 34 to 88, <fec.) 1 Cor. 
xi. 7. For a man ought not to cover his head, forasmuch as he is 
the image and glory of God ; but the woman is the glory of the 
man. (1 Thes. v. 23.) And the very God of peace sanctify you 
wholly ; and I pray God your whole vsoul, and spirit, and body, be 
preserved blameless unto the coming of our Lord Jesus Christ. 
This shows that the soul of man came from the Holy Spirit that 



so THE CHRISTIAN WATCHMAN. 

proceeds from the soul of God, which is distinct from matter, and 
far superior to it, and can live in a conscious state of existence sepa- 
rate f'om it, for God is a Spirit. (John 4, 23, 24,) &c. 

Watchman. The soul of man is an organized spiritual substance, 
(John iii. 1 to 13 ; Acts ii. 1 to 4, <fc:c.,) and constituted of a Mind. 
This part surrounds the faculties, (fee, and has the power of gat her' 
ing and retaining spiritual impressions or ideas from various objects, 
suggestions, instructions, &c. (Jer, xxxii. 35 to 42; Acts xvii. 11; 

2 Cor. viii. 12 ; Dan. ii. 29.) 2. Heart This is the 

centre of the soul, where the seven faculties hold their councils, and 
the Will presides, with Judgment on its right, and Conscience on its 
left, &c. ; and each faculty gives in its testhnony concerning the 
means for use, and the course to be taken in order to obtain the 
desired object of the Will ; yet the Will should not bring into the 
councils of the Heart any evil desire, intention, or object, but keep 
it pure ; for out of it are the issues of life, or death. (See Pro v. iv. 
23 ; Matt. v. 8; xv. 15 to 20, &c.) And in the operations of the 
seven faculties, or powers, there should be six classes of ideas, or 
degrees of knowledge, as follows : — 

1st, Will. This is the choosing, deciding, determining, and sove- 
reign power of the soul, and stands in the centre, with three other 
faculties on each side of it ; this Will has the control over all the 
other faculties, and also over the spirit and body, and puts them all 
in operation to accomplish its purposes, and decides upon the counsels 
of the Heart, and commits the ideas to the care of the Memory, for 
use when required, or rejects them, according to its choice. Yet the 
Will often persists in things contrary to good laws, &c., even after be- 
ing convinced of its errors by its own conscience ; but it should first 
learn truly to know itself and its duty. And it may know by expe- 
rience that it cannot create itself, nor yet support itself in any degree 
of life or power. Therefore it is entirely dependent on its Maker for 
all it possesses, which binds it under obligations to submit itself to his 
Will in all things, and obey his commands, and take his Word for its 
rule, and his Spirit for its guide, and exercise proper desires, inten- 
tions, and dispositions, and keep in view and pursuit of the best ob- 
jects within its powder, (Josh. xxiv. 15 to 24 ; John vii. 17 ; Dan. xi. 

3 ; 2 Peter ii. 1 to 22 ; Rev. xxii. 17, &c.) 2d, Wisdo7n. 

This is the searching, contriving, or inventing power of the soul ; and 
when any new subject is presented to the Mind, this power of Wisdom 
should be exercised in searching, and learning, and gathering out of 
it, such ideas of the means, designs, and uses, &c., as it thinks will 
ansvv^er the purposes of the Will when required ; but the Will should 
not act upon any wild, imaginary, or extreme ideas, which it is not 
sufficiently acquainted with, until they are examined by the other 
powers, to see whether they will answ^er in some degree the purposes 
intended, or not. For people often find it too late to rectify their 
mistakes, an^ then try to excuse themselves by saying that they did 
not think, or consider, or foresee, the consequence of acting upon 
them ; and then begin to be wise behindhand. But it is always best to 
be wise beforehand, while it is within our power. (Eccl. i. 13 ; vii. 19 ; 
Prov. ii. 1 to 22 ; iii. 1 to 35 ; xix. 8 ; Jam. i* 5 ; Col. i. 8 to 15, &c.) ^ 



THE CHRISTIAN WATCHMAN. 51 

3d, Reason, This is the considering, or investigating and moderating 
power of the soul, and should be exercised in proving the ideas of the 
means, designs, operations, &c., of tilings, to find out the reasons they 
contain, in order that the Will may have a proper reason for its actions 
Avhen required. And all rational creatures should at least have some 
good reason for every thing that they do. But in a subject of great 
importance, all parts of it should be brought into consideration within 
our power, to find out the best reasons for our actions. (Isa. i. 1 8 U; 

20 ; -xli. 21 ; Dan. iv. 36 ; 1 Peter iii. 15, &c.) 

4th, Understanding. This is the comprehending or ascertaining 
power of the soul, and should be exercised in gathering ideas of the 
properties, natures, qualities, spirits, principles, &c., of things, in order 
that the Will may have some good spirit or principle to act upon wher 
required. (I Kings iii. 7 to 14 ; Hosea xiv. 9; Prov. xvi. 16 to 2c, 

Luke xxiv. 44 to 49 ; Col. i. 9, &c.) 5th, Judgment. 

This is the distinguishing and separating power of the soul, and should 
be exercised in gathering ideas of the different kinds of means, mt- 
tures, qualities, designs, spirits, principles, ways, &c., made use of by 
others ; and not judge of a thing with certainty before it sufficiently 
understands the means and ways made use of in such things as it 
requires to use. (Micah iii. 1 to 12 ; Prov. xiii. 23 ; John vii. 24 ; 1 Cor. 

ii. 1 to 16, (fee.) —6th, Conscience. This is the selecting, 

classifying,, adapting, approving, and condemning power of the soul, 
and should be exercised in selecting, classifying, and adapting, the best 
means and ways for use within its power. For man is a progressiva^' 
being, and many of us may be enabled to produce some new ideas of 
things, and all of us make improvement, if we are only willing and 
diligent in making a good use of the means and time within our power. 
But Ave should take care that our new ideas are consistent with Truth., 
Reason, Justice, Goodness, Mercy, Equity, and Righteousness. For 
if our Conscience be in a dark state on points of duty, which is too 
much the case, then the Will often decides according to its own wild, 
imaginary, and extreme ideas, or conscientious scruples, without any 
remorse of conscience, instead of deciding according to the Law, Tes- 
timony, and circumstances. But if the Conscience is truly and suffi- 
ciently enlightened, it will condemn the Will if it acts inconsistently 
with the above rules. (Acts xxvi. 8 to 11 ; xxiv. 13 to 16 ; John viii. 
3 to 12 ; Rom. ii., 14 to 16 ; 2 Tim. 1, 3, &c.) 7th, Me- 
mory. This is the storehouse of the soul, and the Will should keep 
only such ideas in it as are proper, necessary, useful, and profitable, 
and not allow it to be taken up with any of those worthless ideas 
which do not belong to our true interest or duty. And I know by 
experience that the whole soul can be made into a beautiful Paradise 
by a selection of good ideas, and a proper cultivation of them, and 
those ideas are the spirit, which the soul gathers and communicates, 
(Prov. xviii. 14 ; Rom. viii. 1 to 28, &c.) And the power of the spirit 
may be seen in those who get news of the loss of property, &c. — what 
a shock it gives them, which even induces some people to commit siu- 
cide, he. But the reverse in obtaining California gold, &c. 

Watchman. — This article teaches — 1st, That we sliould properly and 
sufficiently examine tlie wild or new ideas before that we act upoa 



82 THE CHRISTIAN WATCHMAN. 

them, in things of importance. 2d, That we should have some good 
reason for every thing we do. 3d, That we sho-uld learn to understcind 
things properly and sufficiently before that we judge of them with cer- 
taint}^ 4th, That we should have good rules to judge by. 5th, That 
we should act consistently with the above rules of Truth, Reason, Jus- 
tice, (fee. 6th, That we should not keep bad ideas or cherish them, 
but select, retain, and cultivate good ideas. Now, will the Materialists 
persist in teaching that those ideas are nothing, on vdiich all the 
people of this world act ? and that our souls are nothing, which 
have the great power of gathering and communicating ideas, and 
also to think, reason, comprehend, judge, determine, and act, con- 
sistently with Truth, Reason, Justice, Goodness, Mercy, Equity, and 
Righteousness — and progress in knowledge ? or that they will 
return to nothing ? or yet sink to the grade of those lower animal 
spirits ? Thus you may see that the Spiritualists have not only 
their five natural senses of Hearing, Seeing, Smelling, Tasting, and 
Feeling, but also their seven spiritual senses, which are able to Will, 
Think, Reason, Comprehend, Judge, and Retain, conscious ideas to 
act upon. And how necessary it is, that all parts of important sub- 
jects should be brought into consideration, such as the 31st chapter 
of Numbers, which the Advocate of Infidelity represented in black 
colors, without giving any Scriptural reason for such actions. But if 
he had looked at that subject in the light in vfhich the Scriptures 
represent the evils of corrupting and debasing the souls of men with 
deception, falsehood, idolatry, &c., (see Numb. xxv. 1 to 18, &c.,) and 
attach the importance to those souls which our Maker attaches to them, 
(see Mark viii. 36, 37,) and his object, which was to enlighten and 
exalt the souls of his people, <fc;c., (see Nehem. ix. 20, &c. ;) then 
the Advocate of Infidelity might have showed to his hearers some 
good reasons, (for our Maker destroying the power of those people 
from off the earth that persisted in opposing him in his object,) which 
would have put a different face upon that subject, and enabled them 
to comprehend and judge correctly of both sides, if he had been willing. 
Is it possible that a sane man will contend for those things ax^^ainst his 
own soul ? And do they deserve a soul that would persist in despising 
it, and teach and corrupt others, in any thing, after it has been proved 
to be wrong by better evidence ? Oh, give it up ! Do not persist 
until it is too late. But take those things that I have pointed o.ut into 
serious consideration, and reform, by following the best evidence in 
order to arrive at the truth, of all subjects belonging to our interest 
and duty, which should be every person's object. And bear in 
inind that this soul is only the image of God — and I have not yet 
entered upon the powers of its Maker. And he who despises his own 
soul, despises Him that made it. And I beg of all classes of Chris- 
tians to take up this important means of overthrowing Infidelity with 
something better, which I have been enabled through the help of God 
to put into your hands, (after much labor and expense — who is but a 
very poor mechanic,) and discharge your duty ; and not have Liiidels 
saying, with truth, that professors of Christianity care more about 
worldly objects, than they do about either theh God or their Bible. 
J. MITCHELL, Watchman and Exhorten uV. Y. March 22, 1842r 



THE WATCKIAS'S EEPLY Til THE ADVOCATES OF INFIDELITY. '^ 

111 DCicncc of Uie Cliiiractcr of the Christian's liod. 

Rev. 5. (). And I be- ^-,^.^^^'5^.^^r» seven 'cpiyiia which arc 

lield, and lo, in tiio midsit V t ' T UJ ^^^^^'^ ^'^^ Jhrone. 

of the throne, and of the WVM-// Kev. 4. G. And out of 

four beasts, and in the ^^^^# *^^® throne i;roceeded 

midst of the elders, stood ^^^F hglitnin^s, and tliiinder- 

a i.ainb as it had been ^^^m^^^\ ^^*^^' ''^"^ voices. And 

slain, havinaf seven horns, ^^f^rr'^'^'^^'^'^T^ffi^f^f^^^^'iX t^^^f® were seven lamps 

and seven "eyes, which ,'^i{V(<iWwMuK^^^^^^ of fire burn insc before tiie 

are the seven ^^pirits of K'^(/r.^#{:,'/flf^f'Wi')>^P^ throne, which are tiie 

GoJ, sent forth into all |<tV;)U>g ((,V \{«m?J[^>^ seven b^pirits of God. 

the earth. fe%«^^\ \-4^li #/ 1^®^- '^' ^' ^nd unto the 

Kev. 1.4. And peace, k^V pV^^^^^^X ansel of the ciinrch in I 

trom h.im Vv'hich is, and b' ^ MU Sardis write these thinj^s, 

which was, and which is fl y^ \k^ saith he that hath the 

locome; and from the ':A ^% seven ISpirits of God. 



Watchman. On account of liearing the Infidels boast that the 
Oiiristians could not tell what theh^ God was, and having character- 
ed the Almighty themselves, in which they represent him as a 
cruel monster, and tried to prove it by Scripture, and rejected him 
on that account, — therefore I consider it my duty, as a professor of 
Christianity, to point out their errors, and show to them something 
better, from both Scripture and reason ; in proof that the Chris- 
tian's God is a Spiritual, Intelligent, and Good Being, and not such 
a cruel monster as they try to make out. (John iv. 23, 24.) 1st, 
The Father, or Soul of God, is constituted of a Mind and Heart, and 
seven Intellectual Powers, from which the Holy Spirit proceeds, 
and is sent into all the earth, (Gen. i. 27, Y.l; 1 Cor. xi. 7.) Jer. 
xxxii. 35. I commanded them not, neither came it into my mind. 
Jer. xxxii. 41,42. I will plant them in this land assuredly, with my 
whole heart and with my whole soul. Again, God being a Spirit, he 
chooses to represent himself to men by symbols. Thus I under- 
stand the above-mentioned Lamb to represent the spotless and ha- 
rmless character of Christ ; and the seven horns and seven eyes to 
represent the seven Intellectual Powers of God. For a horn de- 
notes power, ever since the blowing of the seven ram's horns at the 
throwing down of the walls of Jericho ; and eyes denote intelli- 
gence. (Dan. vii. 1 to 27, &c.) This I understand to be the rea- 
son why the number seven is called a perfect number, and so often 
used by our Maker as the principal rule in the plan of his govern- 
ment, for the honor of himself. And in proof of his seven Intellec- 
tual Powers. 1st, Is his Will, Eph. i. 11. Who woik- 

eth all thinsfs after the counsel of his own Avill. 2d, 

Wisdom, Jer. x. 10 to 12. But the Lord is the God of truth ; He 
hath made the earth by his power, he hath established the vrorld 

by his wisdom. 3d, Reason, Isa. i. 18. Come, let us reason 

together, saith the Lord. Though your sins be as scarlet, they 
shall be as white as snow, &c. If ye be willing and obedient, ye 
shall eat the good of the land ; but if ye refuse and rebel, ye sliall 

be devoured with the sword, (fee. 4th, Understanding, Ps. 

cxlvii. 5. Great is our Lord, and of great power, and his under- 
standing is infinite. 5th, Judgment. Ezek. xliv. 24. In con- 
troversy they shall stand in judgment, and judge according to my 
judgments. 6th, Conscience, John xvi. 7 to 15. If I go 



34 THE CHRISTIAN WATGHMA^^ 

iiot avfay, the Comforter will not come unto you ; but if I depart, 1 
will send him unto you. And when he is come, he will conviuce the 
world of sin, and of righteousness, and of judgment, &c. Judges x. 
G to 18. Go and cry unto the gods wdiich ye have cliosen, let them 
deliver you in the time of your tribulation, &c. And they put away 
tlie strange gods from among them, and served the Lord, and his soui 

w^as grieved for the misery of Israel, (fee. (Rom. ix. 1.) 7th, 

Memory, Isa. xliii. 26, Put me m remembrance, led us plead togetli- 
er, &c. Hosea vii. 2. They consider not in their hearts that I re- 
member all their wickedness. Again, in the plan of God's 

government. The Lord rested on the seventh day from all the wo''k 
wliich he had made, and he blessed the seventh day, and sanctified it. 
(Gen. ii. 2, 3.) The clean beasts were gathered by sevens mto the 
ark. (Gen. vii. 2 ?o 4.) Pharaoh's dream of seven fat kine and seven 
lean kine, and seven eai's of corn, which were symbols of seven years 
of plenty and seven years of famine. (Gen. xli. 1 to 23.) The Lord 
warned the Israelites that he Avould punish them seven times if they 
persisted in their rebellion. (Lev. xxvi. 14 to 23.) See Exod. xxv. 
31 to 40; Josh. vi. 1 to 27 ; 2 Kings iv. 35; v. 10 ; Dan. ix. 25 to 
27 ; Acts ii. 1 to 5 ; x. 1 to 48 ; Zech. iv. 2 ; Matt. xv. 34 to 39 ; 
Rev. chs. viii. x. xv. &c. Again, the Lord instituted seven kinds of 
Sabbaths, as follows : — 1st, Is the seventh-day Sabbath, which was 
not to be broken on penalty of death ; and was given to be a sign 
between God and his people, and a perpetual covenant. (Exod. xxxi. 
13 to 17.) 2d, Is the fiftieth-day Sabbath, and seven Sabbaths are 
complete. (Lev. xxiii. 15, 16.) 3d, Is the seventh-week Sabbath. 
(Deut. xvi. 9, 10.) 4th, Is the seventh-month Sabbdth. (Lev. xxiii. 
24, 25.) 5th, Is the sev^enth-year Sabbath. (Lev. xxv. 1 to 5.) 6th, 
Is the fiftieth-year Sabbath, or Jubilee. (Lev. xxv. 8 to 12.) 7th, 
Will be the great Sabbath for the people of God under Christ's reign 
of a thousand years rest from Satan's trials, wars, xjersecutions, &c. 
(Isa. xi. 10 ; Heb. iv. 1 to 9 ; Ps. Ixxii. 1 to 19, &c.)" 

Again, in i-egru'd to God being an Essence. I understand him to be 
the essence of all power, both intelligent and unintelligent ; or that 
Fie is divine power, or the great first cause, who has all povfer v/itliin 
Himself. Therefore, angelic and human power is only a secondary 
power, proceeding from the first. And to illustrate this, I remember, 
some years ago, th;it in contending with a skeptic concerning God, he 
showed to me a safe in his store, and said that God was there, and his 
essence \vas tliere, and everywhere. I tlien admitted of a degree of 
his power being there, but denied that his essence was there; and 
showed to him the sun, which was shining very powerfully through 
his windows, it being a hot summer's day, and I told him that a de- 
gi-ee of the power of the sun was in his store, and tliroughout the 
world, but that its essence was 95 Millions of miles ofiP. iVnd thus it 
is with God, for his essence dwells in heaven, but degrees of his power 
are over all worlds and through all that they contain, and in that power 
v,^e live and m.ove and have our being. (Ps. ciii. 17 to 2'2 ; Acts xvii. 

28, &c.) Again, in regard to the government of God. 

He has only left the rule of this Avorid in a certain degree to those 
despotic powers, until the seven proplietic times be fulfilled, and even 



THE CHRISTIAN WATCHMAN, 35 

that was on account of the people choosing Caesar and rejecting Christ. 
(John xix. 6 to 16, &c.) Thus, if we have bad rulers, it is our own 
fault for choosing thera, and not God's. Yet He has been so kind as 
to give us the promise that after the 2,300 days, or prophetic years, 
the sanctuary shall be cleansed, and that He will take to Himself His 
power again, and rule by Jesus Christ on the heavenly spirit and prin- 
ciples of Truth, Reason, Justice, Goodness, Mercy, Equity, and Right- 
eousness. And according to his instructions, we should pray and look 
for the glorious appearing of the great God and our Saviour Jesus 
Christ, and his kingdom. For there can be no genuine peace or safi^ty 
for the people until the God of Heaven comes and sets up his kingdom 
and makes a separation between truth and falsehood, and breaks in 
pieces and consumes all those worldly kingdoms founded on the Satanic 
spirit and principles, and binds Satan and rules this world Himself by 
his word and spirit. (See Dan. ii. 44 ; Ezek. xxxvi. 1 to 38 ; Ps. Ixxii. 
1 to 19; 1 Cor. xv. 15 to 28, (fee.) And past experience ought to 
teach the worst of us a better lesson for the future, than to choose any 
despotic power to rule over us again, and also to bring us to a true 

sense of our dependencies, obligations, and duties. 

Again, in regard to the Judgment of God, there can be nothing better, 
or more Just, Equal, and Righteous ; for the Judgment is founded 
on Mercy as well as Justice, which all of us need, as none of us are 
perfect. (Rom. xi. 29 to 36, &c.) Thus God hath concluded us all 
in unbelief, that he might have mercy upon all. And the Father judg- 
eth no man, but hath committed all judgment unto the Son, and hath 
given him. authority to execute judgment also. (John v. 17 to 40, &c.) 
And our Saviour shows to us the kind of judgment that he will exe- 
cute, as follows, (Luke xii. 42 to 48.) And that servant which knew 
his Lord's Avill, and prepared not himself, neither did according to his 
will, shall be beaten with many stripes. But he that knew not, and 
did commit things Avorthy of stripes, shall be beaten with few stripes. 
For unto wdiomsoever much is given, of him shall be much required. 
(Rev. XX. 13 to 15.) And death and hell delivered up the dead which 
Vv'ere in them, and they were judged every man according to his works. 
(Mrttt. X. 41, 42.) And whosoever shall give to drink unto one of 
tiiese httle ones a cup of cold water only in the name of a disciple, 
virily I say unto you he shall in no wise lose his reward, &c. Thus 
the Millerites' doctrine of no mercy at the time of Christ's coming is 
erroneous, and their own works prove that some of their interpreta- 
tions of Scripture are outrageous. See their explanation of Dan. xii. 
10, published to the v/orld by J. Y. Himes, in their Midnight Cry of 

March, 1843, to read and circulate, as follows. Dan. xii. 10. 

That at the time of the end the ivise shall understand. Besides, ivhat a 
reflection upon the character of God must it be to suppose that in a p)ro- 
r'essed revelation of future events the definite and specified periods con- 
tained in it, which evidently relate to the time of Christ's coming, are 

never to he understood. And though it may be said by 

5ome that there will be no mercy for those who are out of Christ, yet 
[ would show to them that none will be out of Christ until the final 
judgment. For Christ tasted death for every man, and he has the 
authority to execute judgment, and it is the will of God cm' Saviour 



36 THE CHEJSTIAS WATCHMAN, 

that aU men should be saved, and come unto the knov/ledge of the 
truth. (1 Tim. ii. 1 to 6.) And he that cometh unto Hun he wiil in 
no wise cast out. And He shows to us in the case of Dives, that the 
souls who depart this life and are sent to hell, carry their ideas of 
prayer with them, and pray there. And how could Christ rev/ard 
those w4io only give a cup of cold water to his disciples, and submit 
to Him, if he did not hear their prayer, and grant them mercy at the 
final judgment, and the destruction of death and hell, which is the 
second death ? (Rev. xx. 14, (fee.) And though they are to be pun- 
ished with everlasting destruction from the presence of the Lord and 
the glory of His power, or sent to some far-off planets, yet they will 
be under the Lord's control and government, for all are to be brought 
under subjection. (1 Cor. xv. 24 to 28, &c.) Therefore, none will 
be alloAved to live in such a state of rebellion as a Professed Doctor 

of Divinity advocated in this city a short time since, as follows. 

-There is 7io need of any elementary fire to punish the wicked 



with in the next ivorld, for in hell all their evil passions of revenge, ha- 
tred, wrath, and malice, will he let loose. Here, they are in a great 
measure restrained hy laivs and the frowns of society, hut there they are 
like rampant tigers, luithout any law or restraint or control, growing 

worse and tvorse to all eternity, and this is the state of helL 

Novf it would be doing the presumptuous sinners a kindness — if there 
is any at the final judgment — not to give them life, for to live in such 
a horrid state of rebellion, to be a continual trouble to both themselves 
and others, as that professed Doctor of Divinity advocates. And our 
Saviour tells us, that he that believeth not the Son shall not see hfe, 
but the wrath of God abideth on him, (John iii. 36, &c.) Therefore 
the plan of God's government is to overcome evil w^th good at the 
end, and not to make things worse, which proves that the Christian's 
God is not such a cruel monster as the above advocates try to make out. 

But Mr. Vale, to be consistent with his own rule, must allow 

me the liberty of explaining the words of our Bible. And it may be 
seen that I have given him a sufficient opportunity of explaining his 
system, though I had the chance of falsifying the infidels and their 
system, and leaving them in the dark, if I had been disposed to injure 
them. But that would not be giving them light on those important 
subjects, or doing them justice, nor yet making things better, but worse. 
And even our despotic rulers can do ihs.t much as to make tilings worse. 
But the Bible shows to me that there is soon to be a time of great resti- 
tution, of all things vfhich God hath spoken by the moutli of all His 
hol}^ prophets since the world began • and that it is our duty to exhort 
and help one another to get ready for that time, and preaching, pray- 
ing, and talking about it will not be sufficient without labor. (Acts iii. 

17 to 21 ; Matt. xxiv. 45 to 51, &c.) iVgain, I agree with 

Dr. Clark's explanation of Numb. xxxi. 8, as follows. Balaam 

they sletu with the sword. This man had prohahly committed what St, 
John calls a sin unto death — a sin which God punishes vnth temporal 

death, while at the same time he extends mercy to the soul. And 

that mercy will be com.pleted at the final judgment. (Rev. xx.l3.) Again, 
see the account that our Maker gives of Himself and His plan of gov- 
ernment. (Ps. cxlv. 9 ; Mic. vii. 18-20; Luke vi. 35, 36 ; Matt. v. 1, &c.) 



THE WATCHMAS'S REPLY TO THOSE PEOPLE WHO ADVOCATE 
The Doctrine of Three Persons in the Godhead. 



37 



Luke i. 35. — And the an- 
gel answered and said unto 
her, The Holy Ghost shall 
come upon thee, and the 
power of the Highest shall 
overshadow thee, &c. John 
X. 29-38. — My Jb ather is great- 
er than all. Eph. i. 11.— 
Who worketh all things after 
the counsel of his own will. 
Heb. i. 1-14. — And upholding 




s^sa all things by the Word of his 
J2^^^ Power. Rom. xv. 18, 19.— 
^^^^^^ Mighty signs and wonders by 
the power of the Spirit of Ood. 
John X. 30. — I and my Fa- 
ther are one. I. John v. 7, 
8. — There are three that bear 
_^ record in heaven, the Father, 
^g the Word, and the tioly 

^^ Ghost: these three are one 

^^^WmM Ps. cxxxix. 7-18. Acts i. 3-8. 



Mat. iii. 16, 17. — And Jesus, when ?>5?$v: 
he was baptized, went up out of'?^^' 
the water, and the heavens v/ere 
opened unto him, and he saw the 
Spirit of God descending like a ^> 
dove, and lighting upon him, and 1^^-: 
lo ! a voice from heaven, saying, " 
This is my beloved Son, in whom 
I am well pleased. John viii. 42. 
— I proceeded forth, and came S 
from God, neither came 1 of my- "~ 
self, but he sent me. Matthew 
xxviii. 18-20. — Go ye, therefore, | 
and teach all nations, baptizing ^ 

them in the name of the Father, ^ 

and of the Son, and of the Holy ^^^Fr . ' 




'f.mp^^^i Ghost, teaching them to observe all 
"^1 things whatever J have command- 
ed you. John xv. 26. — But when the 
Comforter is come, whom 1 will 
; send imto you from the Father, 
.yv:ao^'^ even the Spirit of truth, which 
| >^-^ proceedeth from the Father, he 
^-^^ shall testify of me. John xvi. 13- 
15. — Howbeit, when he, the Spu-it 
of truth is come, he will guide you 
into all trutli: for he shall not 

speak of himself ; but whatsoever 

^^he shall hear, that shall he speEtk: 
~ and he will shew you things to 
come. He shall receive of mine 
and shall shew it unto you. 



Watchman. — Let us first look at the lloman Catholics' system, 

to see how they explain these texts of Scripture, viz. : Every 

Christian is bound to believe that in this one God there ore three 
distinct persons, peifectly equal, and of the same substance — the 
Father, vjho proceeds from no one ; the Son, who is born of the 
Father before all ages ; and the Holy Ghost, who proceeds eternally 
from the Father and the Son ; and that these three persons have all 

the same intelligence, the same power, the same wisdom, dc, 

Watchman. — Thus, the Roman Catholics' explanation represents 
three persons in the Godhead, with each a soul of divine power ; 
or with the same intelligence, power, and wisdom, which makes 
three Gods, and gives ground to the Jews, (fee, on which they 
charge the Christians with worshipping three Gods. No wonder 
that our Doctors, &c., of Divinity, who follow that explanation 
instead of the general sense of Scripture on this subject, cannot 
comprehend why Christ was not able to tell the day or hour when 
Jerusalem was to be destroyed. [See Dr. Clarke's explanation of 
that text in Mark xiii. 32, as follows :] How he in whom the ful- 
ness of the Godhead dwelt bodily, and all the treasures of ivisdom 
and knowledge, should not Jcnotv this small matter, I cannot compre- 
hend, but on the ground that the Deity, which dwelt in the man 
Christ Jesus, might at one time communicate less of the knowledge of 

futurity to him than at another. Again, another minister, when 

writing against the Unitarians in 1843, undertook to prove that 

Christ had two souls — one human, and the other divine. But 

there was only one soul of human power, united to the Word of Divine 
Power, which proceeded from the Father, [John viii. 42,] and there- 
fore did not know the counsels of the soul of God, only according as 
that soul chose to reveal them by his spirit. [Isa. xlii. 1-8.] Behold 
my servant, whom I uphold ; mine elect, in whom my soul delighteth: 
I have put my spirit upon him. [Isa. xi. 1-4 ; Mat. xii. 15-18, 



88 THE CHRISTIAN WATCHMAN. 

Jolin V. 30. — I can of mine own self do nothing. As I hear 
I judge, and my judgment is just, because I seek not mine o^n will, 

but the will of the Father which hath sent me. Now, even 

if Christ had two souls, what use would the one of divine power be to 
him when the Father worketh all things after the counsel of his own 

will ? Again, the Bible shows to me that there is only one 

person in the Godhead, and that the Trinity is in the Father, who 
exists in Three Divine Powers, of Soul, Word, and Spirit, as follows : 
1st. — Is the Power of the Highest, or the Soul of God, or the Father, 
who worketh all things after the counsel of his own Will. [Luke i. 
35. Eph. i. 11. Jer. v. 9-29, xxxii. 41, 42, &c.]— — 2d. — Is the 
Word of his Power, which exists with the Soul of God, and is God, 
and by which the Soul of God makes and upholds all things. [Heb. 

i. 1-14. John i. 1-3, x. 30, &c. 3d. Is the Power of his 

Spirit, which also exists with the Soul of God, and by which the Soul 
works his miracles, and reveals the counsels of his will through his 
word to his people, which enables them to progress in knowledge and 
power. [Rom. xv. 15-20. Rev. i. 1. Mat. xii. 28; I. Cor. ii. 
4-16 ; John xvi. 14. — And the Word and Spirit of God is represented 
by Scripture, as the two arms of his power. [See Jer. xxvii. 4.] Thus 
saith the Lord of hosts, the God of Israel, I have made the earth, the 
man and the beast that are upon the ground, by my great power and 
by my outstretched arm. [Isa. li. 5-10.] Mine arms shall judge the 
people. The isles shall wait upon me, and on mine arm shall they 
trust. [Isa. xl. 10.] Behold the Lord God will come with strong 

hand, and his arm shall rule for him. [Deut. xxxiii. 27, &c.] 

Again, God being a Spirit, and the Great First Cause, can, by the 
two arms of his power, use various instruments to accomplish his pur- 
poses, such as the soul and body of Christ, and the dove that lighted 
on Christ. Yet the use of those instruments by the two arms of his 
power does not represent three persons in God, [See John xiv. 10.] 
The Father that dwelleth in me, he doeth the works. [Mat. xii. 28 ; 
John vi. 38, viii. 28, xii. 49, xv. 26, xvi. 13-15, &c.] And I can do 
some things by my Word and Spirit, such as put new ideas into other 
people's minds, which they did not think of before ; yet, I remain but 
one person. And there are three powers in our natural sun : 1st. — 
The power of heat. 2d. — The power of attraction. 3d. — The power 

of repulsion. Yet, there is but one sun. Again, Sweden- 

borg, in trying to correct others on the doctrine of three persons in 
the Godhead, without following the instructions of the Word of God, 
run himself into a worse error, as follows : J}^or do such per- 
sons recollect further that the Lord is omnipresent even as to his human- 
ityy [Mat. xxviii. 20 ;] whence the belief of his omnipresence in the 
holy sacrament is asserted ^ and omnipresence doth also necessarily im- 
ply divinity. Moreover, they do not perhaps consider that the divine 
proceeding, which is called the Holy Ghost, p>roceedeth from the Lord's 
glorified humanity, as is plainly declared in these words : The Holy 
Ghost was not yet given, because that Jesus was not yet glorified, [John 

vii. 39]. Watchman. — How can the glorified body of Christ, 

which is made of the light or glory that surrounds the Deity, 
[I. Tim, vi. 13-16 ; John xvii. 1-20, &c.] receive the counsds of his will 



THE WATCHMAN'S REPLY TO THE MINISTER WHO PREACHED 59 
iigainst the Doctrine of the Trinity, in Tlialian Hall, N. Y. April, 1843, 

Watckma7i, — Sir, according to invitation I attended your preaching 
tt^ainst tlie doctrine of the Trinity, and took a fe^v notes as follows : — 

Ir'reacher,—! do not believe that Christ is the Supreme God any 
more than I believe that East Broadway is the Park, but only the w^ay 
to the Fark. Watchman. — If Christ is no part of the Supreme God, 
he must be a creature, as we know of no other beings in existence but 
the creature and the Creator ; and we know that East Broadway is 
no part of the Park, and besides, there is a large piece of ground be- 
tween the two, which does not amount to Unitarianism itself. 
Preacner.-— It is ridiculous to ask me to believe that there are three 
persons in one God, which none of the Trinitarians themselves under- 
stand ; and if I ask any of them how God exists in three persons, the 
best answer they can give is, that it is all a mystery. Watchman, — 
I object to your term of Supreme God, because it signifies more than 
one God, and disagrees with my Bible, which I have gathered my 
ideas from. And as a Trinitarian, I hold that there is but one Omni- 
potent God, or Supreme Being, or Great First Cause, existing in three 
Powers dependent on each other : 1st, is the Father, or Soul, which 
is the controlling power; 2d, is the Word of his power; 3d, is his 
Holy Spirit. These three Powers constitute one Eternal, Intelligent, 
and Independent God of Omniscience, Omnipotence and Omnipresence, 
who can extend his power from himself, and gather it to himself again, 
having all power within himself to devise, create, uphold, and perfect 
all things according to the purposes of his own Will. (Rom. i. 20 ; 
xiii. 1 ; Ps. xxxiii. 6 to 9 ; civ. 30 ; cxlvii. 5 ; Jer. v. 9 ; vi. 8 ; Isa. 
Iv. 11 ; Lam. ii. 17 ; Acts xvii. 28 ; Job xxxiv. 14, 15 ; 1 John v. 7, 

8, &c.) Preacher. — There is but one person in the Godhead, and 

he is independent of Christ and the Spirit, and not three persons in 
the Godhead, as the Trinitarians hold. Watchman. — If you take 
away the Holy Spirit from your Supreme God, you take from him 
that divine power which he is depending upon to bring out those cre- 
ated things into operation, increase, and perfection. And if you take 
away the Word of his power, then you take from him that divine 
power which he is depending upon to create and uphold all things 
by ; and by whom all things consist, visible and invisible. Then there 
would be nothing left but your Supreme God, with only one power to 
devise, but no power or means of carrying out his purposes into effect. 
(John i. 1 to 3 ; Heb. i. 3 ; ii. 4 ; Col. i. 16, 17 ; Ps. cxxxix. 7, 8.) 

Preacher. — All the power which Christ possesses is a delegate's 
power, received from the Father, and is to be delivered up to him 
again ; for he had only a divine commission ; and Moses, and men, 
and Satan, are called God in Scripture, and so Christ is called God 
with us. Watchman.- — Now, sir, the Bible shows to me that there is 
divine power and eternal life in both the Word and Spirit of God, 
which is something in reality far above those empty names and titles 
that you represent. And that Christ is not to deliver up all his 
power to the Father. And surely God is independent of Moses, and 
can do all he requires without him. And Moses himself was made 
by those three powers, for he had no power of his own* (Mat. iv. 



40 THE CHRISTIAN WATCHMAN. 

4 ; John i. 12 ; iv. 24 ; x. 17, 18 ; xv. 26 ; 1 Cor. x. 4 ; Isa. ix. 6.) 
Freachc)'.-— There was a time when Christ did not exist. Watch- 
mem. — As soon as you prove when the power of the Word and Spirit 
of God began to exist, then I will prove when God began to exist ; 
for he could not be an Omnipotent God without either of those two 
powers. (John iii. 13 ; viii. 31 to 38 ; 1 Tim. i. 17; Heb. ix. 14; 

1 John V. 20 ; Jude 25 ; Rev. xxii. 13, &c.) Preacher.— Wi]\ 

nnj person tell rae that there was a time when the Suprem^e God 
grew in knowledge, and lay in a manger, and wept ? &c. Watchnan, 
—then you mean to give the idea, that because Christ and the Holy 
Spirit are not infinite in knowledge, that they cannot be any part of 
God ; but there are three reasons against that idea : 1st, is that they 
are two parts of the divine eternal power of God and Great First 
Cause ; 2d, it takes those three powers to constitute one Omnis- 
cient, Omnipotent, and Omnipresent God, to have all power within 
himself; 3d, The Father, or Soul, is dependent on those two for 
power to create, and uphold, and perfect all things by, as well as they 
are depending upon him for knowledge, which brings him under the 
same obligations to them as they are to him, and constitutes them 
God in divine essence, or power, as well as name, and co-equal, and 
co-essential, and co -eternal with the Father ; for by the power of his 
Word and Spirit he can carry out all his designs and purposes into 
effect, but without them he cannot ; and you have got to prove that 
he can, before you gain your point on this important doctrine. (Phil, 
ii. 6 ; John v. 23 ; x. 30 ; xiv. 11 ; xvi. 13 to 15 ; Rom. viii. 11 ; xv. 

18, 19, &c.) Preacher.— I admit that the Supreme God 

made all things by Jesus Christ. Watchman. — Then you mean to 
give the idea that your Supreme God created Christ first, and after- 
wards used him as an agent to create all other things by ; but there 
are three reasons against that idea : 1st, it requires the aid of those 
three powers to make even an intelligent man, constituted of body, 
soul, and spirit ; 2d, that part of Scripture would not be correct which 
states that nothing was made without Christ, if himself was made 
before the divine Power of the Word existed ; 3d, if the Father made 
Christ and the Holy Spirit by the single power of his Soul, then he 
could make all other things by that single power, and there would be 
no necessity for the power of either his Word or Spirit. But the 
human nature and power of Christ was made by those three powers, 
and afterwards used as an agent by them, according to the will of the 
Father. (Gen. i. 26 ; Col. i. 15 ; Luke i. 35 to 38 ; Mat. i. 18, &c.) 
Preacher. — Christ is the Son of God the same as a man and his son. 
Watchman. — Then, according to that rule, he must have a mother 
r.bat existed before he did, and his mother, standing between Him and 
is Father, would make a greater distinction than Chatham -Street, 
•^'hich stands between East Broadway and the Park. But Mary only 
ecame his mother according to the flesh, when he took upon himself 
lat nature. (Heb. ii. 14; 1 Peter iii. 18 ; Col. ii. 5 to 12.) Thus, 
hrist is our brother as to his soul and body, (John xx. 17.) But our 
ather and God, by his Word of Divine Power, (Isa. ix. 6.) And the 
)uls of men are perfect in parts of intellect, (Gen. v. 1.) Yet there 
'* a great difference in the degrees of their power. 1 Cor. viii. 1 to 12. 



THE WATCHMAS'S REPLY TO THE MISlSTEIi WHO PREACHED 41 
On the Doctrine of Immortality, in S. St. Church, July 18, 1847. 




Keep this commandment without spot ^ unrebukaMe, until the appear- 
ing of oar Lord Jesus Christ ; which in his times he shall show, loJio is 
the blessed and only Potentate, the King of kings and Lord of lords ; ivJio 
only hath immortality, diuelling in the light.— \ Tim. vi. 12 to 16, &c. 



Watchman. — Sir, according to invitation, I attended your preach- 
ing on the doctrine of Immortality, and took a few notes as follows : 

Preacher. — A part of this material globe is immortal or eternal. 
Watchman. — The Bible shows to me that God only hath immor- 
tality, dwelling in the light, (or the effulgence of glory ;) and that 
God is a Spirit, and they that worship him must worship him in 
spirit and in truth. (1 Tim. i. 1 7 ; John iv. 23, 24.) Again, God 
the Father made all things by the divine power of his Word, visible 
and invisible ; and without that powder was nothing made that is 
made ; which was before all things, and by whom all things con- 
sist. And our Maker is to demonstrate that his Word will stand 
again after this earth and heaven have fled aAvay, so that no place is 
found for them. (Col. i. 16, 17 ; Rev. xx. 11 ; xxi. 1 to 5 ; Mat. 
xxiv. 35 ; Ps. cii. 25, 26, &c.) Now, sir, where is your immortality 
of matter ? for every kind of a material body must have a place. 

Preacher. — Christ gave no new elements of immortality to the 
soul of man. Watchman. — I admit that Christ gave no new ele- 
ment of immortality to the souls of men ; yet he gave the promise 
of new elements to those that believe on him, and instructed us how 
to obtain them ; and thus brought life and immortality to light 
through the Gospel. (2 Tim. i. 10.) John i. 1 to 14. — But as 
many as received him, to them gave he power to become the sons of 
God, even to them that believe on his name. (1 John ii. 25.) This 
is the promise that lie hath promised us, eternal Mfe. (2 Peter i. 
2 to 5.) Whereby are given unto us exceeding great and piecious 
promises, that by these ye might be partakers of the Divine nature. 

Preacher. — The soul of man possesses all the elements of immor- 
trJity that it ever did or ever will possess. Watchman. — The 
Scriptures show to me that the soul of man yet requires two ele- 
ments of immortality : 1st, is the Word of God, or his Gospel, on 
which we are to act, (2 Cor. iv. 1 to 18, tfec. ;) 2d, is the Spirit of 
God, which leads us into the true sense of his Word. (Rom. viii. 5 
to 18, &c.) Thus we are instructed to be patient and continue in 
Avell-doing, and seek for glory and honor, immortality, eternal life. 
(Rom. ii. 7.) Luke viii. 21. — And he answered and said unto 
them, My mother and my brethren are these which hear the Word 
of God and do it. (John vi. 37 to 63.) Verily, I say unto you, he 
that believeth on me hath everlasting life. I am that bread of life. 
This is the bread which cometh down from heaven, that a man may 
eat thereof and not die. It is the spirit that quickeneth, the flesh 



42 THE CHRISTIAN WATCHMAN. 

profitetli nothing. The wo is tli it 1 sp.'ak unto you, the) are spirit 
and they are life. (John viii. 51.) I say unto you, if a man keep my 
saying he shall never see death. (John vii. 3S, 39.) He that belie v- 
eth on me, as the Scripture hath said, out of his belly shall flow rivers 
of living waters. But this he spake of the Spirit, which they that be- 
lieve on him should receive. (Luke xi. 13.) How m.uch more shall 
your Heavenly Father give the Holy Spirit to them that ask him. 
(Jam. i. 18.) Of his own Will begat he us with the Word of Truth. 

Watchman. — Now, sir, I beg of you not to persist in advocating 
Infidelity by your doc^ine of the eternity of matter. And as you gave 
no Scripture to substantiate your assertions, I have, through the iieip 
of God, pointed out some for you. Mark viii. 34 to 88. — Whosoever shall 
be ashamed of me and my words, of him shall the Son of man be 
ashamed when he comethin the glory of his Father with the holy angels. 

Now, let us look at Mr. Yale's evidence, which he presented in his 
discussion with Dr. West, to show the truth of his system, as follovv- s : 
Infidel. — I admit a 20ower in Nature, equal to all its productions. That 
power I am willing to call God, the God of Nature, or Creator ; 
and I know of no proof that it exists above 7natter and separate from 
it. But what I mean hy a Creator is a Power in matter loldch 
organizes material substances. That Poiver I call the God of Nature 
which I reverence. Yet I do not understand what that Poiver is. — 
Watchman. — The Bible shows to me that the Spiritual God of the 
Jews and Christians, worketh all things after the counsel of his own 
will, and in wisdom he made them all. Eph. i. 11, Ps. civ. 24. And 
that our souls came from him, and was made by him. Gen. ii. 7 ; 
v. 1. Isa. Ivii. 16; Eccl. xii. 7. Therefore, he is a power above 
matter. And instead of rejecting and despising that God, I gladly 
acknov/ledge him to be the Creator and Father of my soul, and rejoice 
in having such a Father. (John xx. 17.) And \ find no evidence of a 
power being in the sun, or any other material substance, which is able 
to create and produce such spiritual and intelligent souls as we pos- 
sess. And I have heard some men contend that the worlds are 
made out of gas. But I hope that no man will presume to say that 
the souls of men are made of gas. And I shall expect that Mr. Vale 
will give us better evidence of a powerful, intelligent designer, existing 
in matter, which is able to create, uphold, and produce such souls as 
we possess, or else to acknowledge our spiritual God to be his God 

and Father, and a power above matter. Again, let us look at 

Laplace's evidence, which Mr. Yale presented in the discussion, to 
show what produced the planets, as follows : The sun, in moving 
round upon its axis, accumulates the grosser matter on its extremi- 
ties, and occasionally throws off a new planet composed of this mat- 
ter. Watchman. — The Bible shows to me that our spiritual 

God makes and upholds all things by the Word of his Power. Heb. 
i. 1 to 3 ; xi. 3. And the very organization and upholding and adapt- 
ness of those planets, and all that they contain, show for themselves 
that they are the v/ork of a great spiritual and intelligent Designer. 
And Laplace and Mr. Vale must give us better evidence that their 
material Power organizes, and upholds, and adapts the planets, and 
all thit they contain, to such wise ends, and makes them produce all 



THE CHIilSTlAN WATCHMAN. 43 

those great and good effects which we experience, before that tliey 
prove the truth of a power being in inatter equal to all its productions. 

Airain : Mr. Vale tells us that he believes that matter is eternal 

because it is indestructible. Watchman. — The Bible shows to me 

that the things which are seen are temporal, but the things which are 
not seen are eternal. 2 Cor. iv. 1 8. And that things which are seen 
were not made of things wdiich do appear. Heb. xi. 3. Thus I un- 
derstand that matter is not eternal, but only temporal, and made from 
a spiritual and eternal substance, which is the glory of God, or the light 
in which he dwells, (1 Tim. vi. 12 to 16.) See Ps. civ. 30 to 32 
Thou sendest forth thy Spirit, they are created, and thou renewest 
the face of the earth. The glory of the Lord shall endure for ever. 
The Lord shall rejoice in his works. He looketh on the earth, and it 
trembleth. He toucheth the hills and they smoke. (Exod. xix. 18.) 
Exod. xxiv. 16, 17. And the glory of the Lord abode upon Mount 
Sinai, and the cloud covered it six days, and on the seventh day, he 
called unto Moses out of the midst of the cloud, and the sight of the 
glory of the Lord was like devouring fire on the top of the mount, in 
the eyes of the children of Israel. Deut. iv. 36. And upon earth he 
shewed thee his great fire, and thou heardest his words out of the 
midst of the fire. Ps. cxlviii. 4 to 14. Praise him, ye heaven of 
heavens ! and ye w^aters, that be above the heavens. Let them 
praise the name of the Lord, for he commanded and they were created. 
13, Let them praise the name of the Lord, for his name alone is 

excellent. His glory is above the earth and heaven. Again, 

God can destroy matter out of existence, by the power of his Word, &c. 
And surely he that brought matter into existence can take it out of 
existence again, and has a right to do it when he thinks proper. See 
Luke xxi. 33. Heaven and earth shall pass away, but my word shall 
not pass away. (Rev. xx. 11 ; xxi. 1.) Mat. xxi. 18 to 22. Now, 
in the morning, as he returned into the city, he hungered, and when 
he saw a fig-tree in the way, he came to it, and found nothing thereon 
but leaves only, and said to it. Let no fruit grow on thee henceforward 
forever, and presently the fig-tree withered away. Numbers xi. 1, 2. 
And the fire of the Lord burnt among them, and consumed them that 
were in the uttermost parts of the camp. And the people cried unto 
Moses, and when Moses prayed, the fire was quenched. (Deut iv. 24 ; 
ix. 3. Lev. ix. 23, 24 ; x. 1 to 3, &c.) Job xxxiv. 12 to 14. Yea, 
surely, God will not do wickedly ; neither will the Almighty pervert 
judgment. If he gather to himself his spirit and his breath, all flesh 

shall perish together, and man shall turn again unto dust. • 

Again, God can make a small quantity of matter increase to a large 
quantity, in a very short time, by the poAver of his W^ord. See Mat. 
xiv. 15 to 21. Now a being that can make five loaves and two fishes 
increase so as to feed five thousand men, besides women and children, 
and afterw^ards take up twelve baskets of fragments in such a short 
time, where is there any good reason for a doubt of his ability to 
make all the planets out of his glory ; or to give eternal life to his 
saints, and uphold them in it as long as they obey his commands. And 
according as his spiritual power separates from a grain of wheat into 
its invisible state, the wheat dies and returns to a little fine earth, but 



44 THE CHRlSTrAN WATCHMAN. 

at llie regular time of quickening, the vital principle returns, and gives 
life to tli'itgenn of wlieat, according to his Word. Gen. viii. 22. Tluis, 
t)ie invisible things of ]iirn from the creation of the v^^orld, are clearly 
seen, being understood by the things that are made, even his eternal 
power and Godhead, so that they are wdthout excuse. Rom. i. 18 to 
25. And well might David say, The heavens declare tlie glory of 

God, and the tiimament sheweth his handiv/ork. Ps. xix. 1. • 

Again, God has promised to change the bodies of his saints from their 
natural state, into that spiritual and glorious substance, by the power 
of his Word and Spirit, (John v. 19 to SO, Rom. viii. 11,) at his coming; 
which may be done either at their lising from the grave, or in their 
ascension to meet the Lord in the air. (2 Kings ii. 1 to 12; 1 Thes. 
iv. 13 to 18, &c.) 1 Cor. xv. 35 to 53. But some man wiH say, 
How are the dead raised up, and vdth what bodies do they come ; that 
which thou sowest is not quickened except it die. (John xii. 23 to 26.) 
But God givetli it a body as it hath pleased him, and to every seed 
his own body. There ai'e also celestial bodies, and bodies terrestrial, 
but the glory of the celestial is one, and the glory of the terrestrial is 
another. There is one glory of the sun, and another glory of the moon, 
and another glory of the stars ; for one star differeth from another 
star in glory : so also is the resurrection of the dead. It is sown a 
natural body, it is raised a spiritual body. Tiiere is a natural body, 
and there is a spiritual body. 50. Now this I say, brethren, that flesh 
and blood cannot inherit the kingdom of God, neither doth corjaiption 
inherit incorruption. Behold, I show you a mystery. We shall not 
all sleep, but we shall all be changed, in a moment, in the twinkling 
of an eye, at the last trump ; for the trumpet shall sound, and the 
dead shall be raised incorruptible, and we shall be changed. Luke i. 
34 to 38. Then said Mary unto the angel, How shall this be, seeing 
I know not a man. And the angel answered and said unto her, The 
Holy Ghost shall come upon thee, and the Power of the Highest 
shall overshadow thee, &c. (Heb. ii. 14 to 18.) Exod. xxxiv. 28 to 
35. And when Aaron and all the children of Israel saw Moses, 
behold the skin of his face shone, and they were afraid to come nigh 
him. Luke ix. 26 to 32. And as he prayed, the fashion of his 
countenance was altered, and his raiment v\diite and glistering. But 
Peter and they that were with him, saw his glory and the two men 
that were with him. (Rom. vi. 4.) Christ was raised up from the 
dead by the glory of the Father. (1 Peter, v. 10.) But tJie God of 
all grace who hath called us unto his eternal glory by Christ Jesus, 

after that ye have suffered awhile make yon perfect. Thus our 

immortality will not be complete until we receive that spiritual, 
eternal, and glorious body. Hence we look for the Saviour the Lord 
Jesus Christ, who shall change our vile body that it may be fashioned 
like unto his glorious body. (Phil. iii. 20, 21.) So when this cor- 
ruptible shall have put on incorruption, and this mortal shall have 
put on immortality, then shall be brought to pass the saying that is 
written, Death is svvallowed up in victory : dejith, where is thy 
stino' ! a'Hive, where is thy \'ictorv ! The stino; of death is sin, and 
the strength of sin is the law. Bat thanks be to God who giveih us 
the victory through our Lord Jesus Christ. (1 Cor. xv, 54-58.) 



THE WATCHMAN'S REPLY TO THE ADVOCATES OF INFIDELITF, 45 
on the Value of the Huffian Soul. 
Isa. Ivii. l^-2\,— Tkus ^p^^i Mark viii. 36, ^l.—For 
saith the high and lofty ^ ^Jy^M, what shall it j^rojit a, man 
One. I XV) II not contend for- ^ MmkfM if he shall gain the whole 
ever, neither will I be al- t^jfii^''^^ world and lose his own soul ^ 



ways luroth ; for the spirit |: ||!(i|Vi| ^ Or ivJiat shall a man give 
should fail before me^ and ^||||l||^ ^/^ exchange for his soul? 
the souls that I have made. ftilSM^^ Psalms xlix. 1-20, &c. 

Watchman. — The greatest difficulty that I have found between 
the advocates of Infidelity and the professors of Christianity is, that 
the Infidels hold that a man has got no soul or spirit, and that none 
of our professed ministers of Christ could give them any true and 
convincing evidence of what constituted the soul of man. But 
through the help of God by the evidence which I have presented to 
Mr. Vale, I have got him to admit the main point, that a man has 
got a soul or reflecting powers as he calls them. Now I ask, is it 
not as much to his interest for to take care of his soul and value it, 
as much as I do mine; and I count the life of my soul of more 
value than the whole v/orld, for if I lose it then all is gone ; but he 
tries to creep out by saying that we have no positive evidence that 
the soul of man did exist before this state, or that it will exist after 
this state. Yet I will produce better evidence that the soul of man 
did exist before this state, and that it w^ill exist after this state, than 
what he can to the contrary, even by his own rule of the eternity 
of matter, which he brought up against Dr. West ; and I ask the 
advocates of Infidelity to answer the following question : — In the 
beginning of the soul there was either something or nothing : if they 
say there was nothing, then I answer that nothing cannot produce 
something ; and if they say that there was something, that will 
confirm my argument on the eternity of the soul. 

Now if the reader will turn to p. 2t in this number, he may 
find that the advocate of Infidelity must either admit that the soul 
of man is an eternal substance, or else act so inconsistent as to deny 
his own rule, and try to bring the soul out of nothing; neither can 
he brino; a living soul out of dead matter, nor vet out of the mon- 
key tribe as some have tried to do ; for where did the monkey first 
get his living soul ? and would not any man of common sense rath- 
er acknowledsre the God of the Jews and Christians to be his Fath- 
er than a monkey ? But, even if the Infidels were right in regard 
to the soul and its life, ceasing to exist after this state, and I was 
w^rong, v/hich I do not believe, yet I should have the best side of 
this important subject, for the idea of annihilation w^ould horrify 
and torture ray soul night and day to think that after spending so 
much time and money and labour, and fighting my way through 
so much opposition and fiery trials in searching for the truth, and 
cultivating my mind and storing my memory with so many good 
and beautifil ideas; yet at the end of this life I must die like a 
brute and thus perish ; and as St. Paul shows, that if only in this 
life we have h(;pe, the Christian would be the most miserable of all 
men. (1 Cor. xv. 15, 19, 32, &c.) And Infidelity gives us no better 



( 



46 ^ THE CHRISTIAN WATCHMAX. 

promise than to cover us up like dogs at the end of this life, and 
leave us without a God, or a hope of any thing better in the future. 
Though ] admit, that for our Maker to be a perfectly good being, he 
must have a good object in every thing he does, with sufficient wis- 
dom and power to carry it out, and accomplish all his purposes: and 
the Bible shows to me that it is not our Maker's object to fill his 
universe with so much misery and corruption, as some of our minis- 
ters have advocated ; for if there is any people that will not submit 
to him, and obey his laws before the final judgment, they are to have 
no life given to them, this will be doing good to the whole human 
race, not to give life to those who persist in their rebellion to be a 
continual trouble to both themselves and others. See Isa. xiv. 24 to 
32; xlv. 22 to 25; Ivii. 15 to 21 ; John iii. 35, 36. 

But Christ has promised to give an eternal life of happiness to those 
people who submit to his will and obey his laws according to the best 
of their knowledge and means, in this probationary state, {See 
John X. 27 to 30 ; xiii. 15 to 17; Luke xii. J6 to 59 ; Rev. xx. 11 
to 15; Matt. x. 31 to 42,, &;c.,) and those ideas fill my soul with 
courage and zeal in his service, and help me to go on my way in this 
life rejoicing, and persevere through all trials and difficulties, with 
Christ for my surety of eternal life, whom I do not deny, but take a 
pleasure in acknowledging both the Father and the Son, and in being 
admitted into that honourable and glorious family. I also have other 
reasons for choosing Christianity in preference to Infidelity. 

First. — I admit that many well-meaning people contend against 
the Bible, on account that no two sects agree on what is its true sense. 
But I have followed our Saviour's rule, and searched the Scriptures 
for myself, and the principal doctrines advocated by the difierent sects, 
to find the truth and not sectarianism. And I have chosen that Bible 
for m}^ rule of faith and practice, which was admitted by thousands 
of good w^itnesses to have been given by inspiration from the God of 
the Jews and Christians as a revelation of His will. For it gives me 
the best account of God and His creation of the worlds and the human 
race, and also the means by which they are creat-ed and upheld, &c. 

2d. Having found that this spiritual and intelligent God has 

proclaimed Himself in His Word to be a God of Truth, Reason, 
Justice, Goodness, Mercy, Equity, and Righteousness, and that these 
are the laws of His government; therefore, I have chosen Him for 

my God, for I want no better laws. 3. The Bible shows to me 

that our God creates, produces, and upholds all things by the power 
of His Word and Spirit. And experience shows to me that I cannot 
create or produce any thing to keep myself in existence ; therefore I 
have to depend upon that God for all the good things that I require 
for my existence, which brings me under obligations to obey all His 
laws. And should I not be a very ungrateful creature if I received 
any good thing from God, without thanking Him for it. Thus, it is 
my duty to pray unto Him to grant those blessings that I want, 

according to His Word, and thank him for His fiivors. 4th. I 

have found that our God has promised to give His Holy Spirit to 
those people who ask Him for it, which is to lead us into the true 
sense of His Word according as we follow His instructions. (Luke 



THE CHRISTIAN WATCHMAN. 47 

xi. 13. John vii. 16, 17; xvi. 12-15, &c.) 5th. Through the 

aid of the Word and Spirit of that God I have arrived at conscious 
and satisfactory evidence of the truth and importance of my soul, and 
the proper use of its powers, which I could not have done by any 

other means that I know of. 6th. Through the aid of the 

Word and Spirit of that God I have arrived at conscious and satis- 
factory evidence of His eternal power and Godhead, and that He is a 
power above matter and separate from it, and produces matter from 
the light or glory in which he dwells, and reduces it according to 
His will. And that He has the power to give His intelligent crea- 
tures who obey his commands, a life of eternal happiness at the end 
of this state, according to His promises. 

Rev. xxi. 5. — And he that sat upon the throne said^ Behold^ I make 
all things new. And he said unto me. Write ; for these coords are true 
and faithful. 6. — And he said unto me^ It is done. I am Alpha and 
Omega^ the beginning and the end. I will give unto him that is athirsi 
of the fountain of the ivater of life freely. 7. He that overcometh 
shall inherit all things ; and I will be his God^ and he shall be my 
son. John xii. 48. — He that rejecteth me, andreceiveth not my words^ 
hath one that judge th him : the tvord that I have spoken, the same shall 
judge him in the last day. 49. For 1 have not spoken of myself ; but 
the Father tvhich sent me, he gave me a commandment, what I should 
say, and what I should speak. 50. And I know that his command- 
ment is life everlasting : whatsoever I speak therefore, even as the 
Father said unto me, so I speak. Rom. vi. 23. — For the ivages of sin 
is death ; but the gift of God is eternal life, through Jesus Christ our 
Lord. Now should I not act foolish to choose Infidelity in preference to 
Christianity,after examining both sides and aixiving at these.convictions'? 

1 admit, that there are many things in the Bible of less importance 
that I do not yet understand, but it has been my object to learn to 
understand the most important things first. And it is my duty to 
learn to understand the others as far as I can, and not reject them 
as being false, without sufficient understanding and evidence to that 

effect. Watchman. — Now let me beg of Mr. Vale, and other 

followers of Infidelity, not to persist in publishing that outrageous 
picture of the God of the Jews and Christians, nor yet reject Him as 
a cruel monster, since I have given you better evidence from His own 
Word, (fee. That he is not so cruel as some of our preachers have 
represented Him to be, by their doctrine of no mercy at His coming 
in this dark age of the world. But if you will persist that the God 
of the Jews and Christians is not your Father, then, I ask, where 
will you find a Father except in that person whom Christ told the 
Jew^s of? (John viii. 43-46.) Isa. xlv. 22-24 ; " Look unto me and 
be ye saved, all the ends of the earth, for I am God, and there is 
none else : I have sworn by myself, the word is gone out of my mouth 
in righteousness and shall not return, that unto me every knee shall 
bow, and every tongue shall swear. Surely he shall say of me, in the 
Lord is all righteousness and strength." Jude 3-10 ; Phil. ii. 9-16. 
Thus you may see that 1 have chosen the Word and Spirit of the 
God of the Jews and Christians for my foundation of truth, and also 
given you my evidence of its truth, and I beg of you to take these 



^8 THE CIlllISTIAN WATCHMAN, 
things into serious coiisiduration, and look at them in the light in 
which I have presented them. And do not decide against your best 
interests, nor yet reject the foundation of my system as being false, 
without showing a better foundation and evidence of its truth ; for 
liow are we to arrive at the truth but by following the best evidence ? 
Yet, if you will persist in denying that the Word and Spirit of the 
God of the Jews and Christians is your foundation of truth, then, I 
ask you, will it not be right for Him to deny that you -are His when 
He comes to judge the world by our Saviour Jesus Christ ? And 
there is another class of people who profess to know God, but in 
works deny Him, (Titus i. 13-16, &c.) Now look at the conse- 
quence, (2 Cor. V. 10-21.) For we must all appear before the judg- 
ment-seat of Christ, that every one may receive the things done in 
his body according to that he hath done, whether it be good or bad. 
(Matt. X. 32-42.) Whosoever, therefore, shall confess me before 
men, him will I confess also before my Father which is in heaven. 
But whosoever shall deny me before men, him will I also deny before 
my Father which is in heaven. (Rom. viii. 9.) Now if any man have 
not the spirit of Christ, he is none of His. (2 Thess. i. 6-12.) See- 
ing it is a righteous thing with God to recompense tribulation to them 
that trouble you, when the Lord Jesus Christ shall be revealed from 
heaven with His mighty angels, in flaming fire (or the glory of His 
Father), taking vengeance on them that know not God, and that obey 
not the Gospel of our Lord Jesus Christ, who shall be punished with 
everlasting destruction from the presence of the Lord and from the 
glory of His power. (Rev. iii. 5, 6.) He that overcometh, the same 
shall be clothed in white raiment, and I will not blot out his name 
out of the book of life, but I will confess his name before my Father 
and before his angels. (Rom. viii. 14.) For as many as are led by 
the Spirit of God they are the sons of God. (Deut. xxxii. 29-31.) 
O that they were wise, that they understood this, that they would 
consider their latter end ! How should one chase a thousand, and two 
put ten thousand to flight, except their rock had sold them and the 
Lord had shut them iip ? For their rock is not as our rock, even our 
enemies themselves being judges. Watchman, — Thus my read- 
ers may see that Christianity can stand upon its own merits of Truth 
and Righteousness, without any trickery or deception : and to test the 
soundness of my foundation, (Matt. vii. 24, 25, &c.) when Mr. 
Vale, or any other advocate of Infidelity, shows a better foundation 
of truth, and evidence of its truth than what mine is, I will give up 
mine and adopt his. For my object is to follow the best evidence of 
the truth wherever I can find it. But if they cannot, then I hope 
that they will adopt mine. And as it is the duty of Christians to 
take the lead, and contend for the faith once delivered to the Saints, 
therefore, I have produced my side of this important subject of 
truth. And now I call upon the Infidels to produce their side, that 
.iie public may have both sides, in order to see and judge of which is 
the best evidence of the truth. And choose for themselves. 
I remain, your humble servant. In hope of eternal life. 
Which God, that cannot lie, promised before 

the world bep-an. J. Mitcheil. 



No. 3. 

THE WATCHMAN'S REPRY TO ELDER STORRS, 49 

In Defence of the Spmtnal Root. 

Jesus saith unto her, Woman, believe me the hour cometh when ye 
Bhall neither in tliis mountain, nor yet at Jerusalem, worship the 
Father ; ye worship ye know not what, we know what we worship, for 
salvation is of the Jews. But the hour cometh, and now is, when the 
true worshipers shall worship the Father in spirit and in truth, for the 
Father seeketh such to worship him, Grod is a spirit, and they that 
worship him must worship him in spirit and in truth, John iv. 21 to 24. 
B^* Am I a God at hand, saith the Lord, and not a God afar off? can 
xny hide himself in secret places that I shall not see him ? saith the 
Lord. Do not I fill heaven and earth ? saith the Lord, Jer. xxiii. 23, 
24.,®! ^^ Watchman warns the people to be on their guard 
i gainst a new branch of infidelity, as follows : 

Mr. Storrs, in his Lecture on the Immortality of the Soul of Man, 
.V. Y., July 7, 1850, "^^asserted that he would strike at the root of all 
'piritualism^..^^ (a pretty broad strike,) and that the same breath 
vhich the Lord breathed into Adam (Gen. ii.7,) was in all the beasts 
!)f the field, and the fowls of the air, and fishes of the sea. Some men 
mppose that matter cannot think. Don't beasts and birds think ? 
I3ut when I asked Mr. Storrs, was it spirit or matter that our Maker 
Oreathed into Adam, he refused to answer that question, which showed 
that he was a dishonest preacher, and even ashamed of his own doc- 
trine, after inviting people to hear his preaching on that subject. But 
when the same question was put to another preacher of theirs, on the 
f5th instant, he acted honestly by answering it, and he asserted six or 
«even times that it was matter. 

Watchman. — The Bible shows to me that God is a Spirit, and that 
jtle requires to be worshiped in spirit and in truth, and that He 
oreathed into Adam a spiritual soul, qualified for that purpose. Now, 
reader, can you believe that our spiritual God breathed into Adam a 
material instrument, that was qualified to worship him in spirit and in 
truth ? — and I call upon Mr. Storrs to show to us what kind of matter 
that he believes was breathed into Adam, and thus be as honest as 
some of our philosophers, who showed to us the kind of matter which 
rhey thought that the souls of men were made of ; and then I wiU 
publish the remainder of this article, if he will pay for its publication 
.^ this • paper, in order that the people may see both sides of this im- 
portant subject, so as to enable them to judge of which side is the most 
consistent with scripture and reason — if he wants the people to know 
the truth, as he professes to do. And, as this is a part of my spiritual 
root, which I believe in, he may strike at it as soon as he pleases, and 
try to destroy it, if he thinks that he can give us a better root in its 
olace ; but I think that his material root will have a very bad tend^ 
ency, that would make things worse instead of better, if persisted in — 
(vhich strikes at God, and lowers the importance of the souls of men, — 

r. M. 

The above article was published in the New York Tribune, July 
12, 1850, but I have not yet received any answer from Mr, Storrs, 
July 28, 1850, concerning the kind of matter that he and his party 

J. Mitchell, 10 Eldridge St., New York. Price 6d. a No. with Cover. 



50 TEE CIIIlISllA^ WATCHMAN, 

believes was breathed into Adam ; yet he recommended one of their 
pamphlets for sale, which shows the kind of matter that they believe 
the Lord breathed into Adam. That pamphlet is entitled The 
Unity of Man : a Reply to Rev. Luther Lee, by Anthropos ; and on 
page 5, the author asserts as follows : — The question is not whether 
a stone can think, but whether a living man organized from the ele- 
ments of nature, thinks by his brain ; and on page 6, he brings for- 
ward a musical instrument to illustrate his unity of man, and then 
shows to us that man is organized of three kinds of matter — 1st, 
body ; 2d, atmosphere : 3d, brain or mind, viz. 

Anthropos — Now for the application of this illustration. There is 
no sound or harmony of sounds in an instrument, none in the atmo- 
sphere, and none in the mind ; but by combining the three, we have 
what was not in either separately. So there may be no thought, no 
reason, no intelligence, in inanimate matter ; but when that matter is 
organized as we see it in man, who will affirm it cannot manifest 
thought ? But, it may be objected, that in the case supposed, there 
is an intelligent mind operating upon the instrument, and the atmo- 
sphere producing the result. Watchman — Here the advocate over- 
throws his own rule by his intelhgent operator on these three kinds 
of matter ; and it is for this intelligent operator or governor, I shall 
contend. And after the advocate finds that his rule will not answer, 
he then tries another, viz. : 

Anthropos — Let us take another then ; and we will suppose the 
case of a watch. There is no time in the materials of which a watch 
is made ; and yet when organized by an intelligent mind it will indi- 
cate the hour, minute, and second : the maker winds it up, and it 
continues to perform its functions until it runs down. So with man ; 
there may be no reason or thought in the component parts of his 
constitution separately considered ; but w^hen organized and put in 
motion by the spirit of life in the atmosphere breathed into his nos- 
trils by his Maker, he awakes to consciousness, to thought and rea- 
son. Watchman — Here they show that it was a part of our atmo- 
sphere which God breathed into Adam, and that the advocate admits 
of there being no intelligence in any of those three kinds of matter, 
either in their separate or organized state, until they are put in mo- 
tion by their Maker — then they produce an intelligent governor. Is 
not this rule more nonsensical than his first rule ? — and I will illus- 
trate it by a steamboat, viz. : 1st, is the case of the boat ; 2d, is her 
machinery ; 3d, is her steam ; then her maker puts her in motion. 
Now, reader, can you believe that by her motion she can produce an 
intelligent governor, qualified to regulate her and keep her in order ? 
1 say it is a pack of nonsense, and she would have no governor, but 
would soon go astray, if her maker did not go with her himself, and 
then if she went astray it would be his fault, and not the fault of the 
boat ; or else, he must put an intelligent governor on board, quahfied 
to regulate her and keep her in order, and hold him accountable for 
the use that he makes of his power. Thus it is with those three 
material parts of man ; they require an intelligent governor which is 
qualified to receive instructions from the highest source, and to act 
consistently w^ith Truth, Reason, Justice, Goodness, Mercy, Equity, 
and Righteousness ; and I am sua-* that I possess a spiritui^lj ietelli- 



THE CHRIST! AJ^^ WATCHMAX. 51 

gent soul (or governor), lieb., v., 14., &c. iSTow, this spiritual and 
intelligent governor must have been produced by an essence (or 
root) Avhicli is far superior to what imy of the properties of matter 
can produce, either in their separate or combined state of operation, 
and the Bible informs us of that essence, viz. : (Luke., i., ^4, 35.) 

Gen., i., 26 — And God said, Let us make man in our image after 
our likeness, and let him have dominion over the fish, and fowl, and 
cattle, and all the earth, &c. (Here the Trinity was called into ac- 
tion when man was to be made, and dominion to be given to him over 
ail the earth and its contents.) Gen., ii., 7 — And the Lord God 
formed man of tlie dust of the ground, and breathed into his nostrils 
the breath of life, and man became a livinof soul. Job., xxxiii., 4 — 
The spirit of God hath made me, and the breath of the Almighty 
hath given me life, (not the atmosphere.) Here the Bible shows that 
the soul of man was produced from the power of the soul of God 
(which is spirit and not matter); as the rays of light and heat come from 
the power of our natural sun without being particles of that sun, 
therefore, the soul of Adam was a secondary pov/er, dependent on 
the first for life and prosperity, and not an essence, as Mr. Lee, and 
many others, have tried to make out ; but I beg of them not to per- 
sist in that idea, after I have shown to them a better idea in its place. 
And Dr. Lardner showed to us that the ancient philosophers had an 
idea that the sun, in giving light and heat, threw off particles of mat- 
ter the same as a burning lamp or candle — (now, on that principle, it 
would soon consume away) — but that some of our modern philoso- 
phers hold that the sun is surrounded by a fire, which gives light and 
heat without throwing oflf any particles of itself ; and the Bible shows 
that this idea of the soul of man is correct by its organization, and 
constitution, and capacity, viz. : 

Gen., i., 27 — So God created man in His own image, in the image 
of God created He him ; male and female created He them. Gen., 
v., 1, 2 — In the day that God created man, in the likeness of God 
made He him : male and female created He them. Job., xxxii., 8 — 
But there is a spirit in man, and the inspiration of the Almighty giv- 
eth them understanding. Exod., xxxi., 1-6 — And the Lord spake 
unto Moses, saying, See, I have called by name Bezaleel the son of 
Uri, the son of Hur, of the tribe of Judah, and I have filled him with 
the spirit of God in wisdom, and in understanding, and in know- 
ledge, &c. Thus the soul of man was organized and constituted like 
the soul of God, and therefore qualified to reason with God, (Isa., 
i., 14-20,) and to receive instructions from His Holy Spirit, (John, 
xiv., 13-26,) and communicate its ideas; and though our outward 
man perish, yet the inward man is renewed day by day, (2 Cor., iv., 
16-18,) and our body is the temple of the Holy Ghost, therefore 
should not be allowed to bow to corrupt matter, but kept sacred for 
the worship of that Spiritual God, (1 Cor., ii., 1-16, vi., 19, 20.) 
Now, have the beasts, and birds, and fishes, sucli a soul ? I shall 
show that they have not, when I come on that part of this subject. 
Again : the Bible shows that this idea of the soul of man is correct 
by its relationship to God and man, viz. : 

John, XX., 17 — Jesus saith unto her. Touch me not, for I am not 
vet ascended to my Father ; but go to my brethren and say imto 



52 THE CHRISTIAN WATCHMAIf. 

tliem. I ascend unto my Father and your Father, and to my God and 
your God. John, viii., 42 — Jesus said unto them, If God were your 
Father, ye would love me, for I proceeded forth and came from God, 
(fee. Here our Saviour shows that the soul of man came from the 
Spirit of God like His soul did, therefore He is our brother in re- 
gard to His soul ; but our God, in regard to His word of divine 
Power or Essence, (Isa., ix., 6, 7.) Again, Mat., vi., 9 — After this 
manner, therefore, pray ye : Our Father, which art in heaven, hal- 
lowed be Thy name, &c. (But according to this materialism, we 
should pray, Our Father, the atmosphere, &c.) Mat., xxiii., 8, 9, 10 
— But be not ye called Rabbi, for one is your master, even Christ, 
and all ye are brethren. And call no man your father upon the 
earth, for one is your Father which is in heaven. Here our Saviour 
shows that there is no kind of matter standing between the souls ol' 
men and the soul of God ; and I will not allow Mr. Storrs to put an}* 
of his material roots between my soul and its Father. Again : the 
Bible shows that this idea of the soul of man is correct by the value 
of his soul, viz. : 

Mark, viii., 36, 37 — For what shall it profit a man if he shall gain 
the whole world and lose his own soul, or what shall a man give ic 
exchange for his soul? John, iii., 16 — For God so loved the world 
that He gave His only begotten Son, that whosoever believeth in 
Him should not perish, but have everlasting life. 2 Cor., xii., 15 — • 
And I will very gladly spend and be spent for your souls, though 
the more abundantly I love you, the less I be loved. 1 John, iii., 16 
— Hereby perceive we the love of God, because He laid down His life 
for us, and we ought to lay down our lives for the brethren. (Luke, 
XV., 10-32.) Here our Saviour represents the whole world as nothing 
in comparison to a single soul in value. Now if the soul of man wag 
only a material substance, one world would be worth millions of such 
souls. But the Bible shows that the soul of Adam came from tha 
Spirit of God, and that our souls proceeded from Eve ; therefore 
we are all brethren, which brings us under obligations to obey God 
and love our brethren as ourselves ; and when any person show^s to 
me a man who has got no soul, then I will admit that he is not my 
brother. Thus, if men understood their relationship and duty tc 
God and man in this sense, how could they persist in rebelling against 
God, and be so careless about the souls of men, and lower their im- 
portance, and act so cruel to their brethren, &c. See 1 John, iv., 20, 
21. If a man say I love God, and hateth his brother, he is a liar ; 
for he that loveth not his brother whom he hath seen, how can he 
love God whom he hath not seen, (fee. Now, according to this ma- 
terialism, we should say our brother ox, our brother gull, our brother 
fish, &c., and briug down the spirits of men and beasts, birds and 
fishes, to the level of corrupt matter. Thus, when ministers, profess- 
ing to preach the gospel of Christ, will strike at God, and lower the 
importance of the souls of men in this way, is it any wonder tha' 
professed infidels try it ? But I beg of Mr. Storrs and his party not 
to persist in ihcir material root, lest a w^orse thing come on them. 
See Heb., xii., 9 — We have had fathers of our flesh which corrected 
us, and we gave them reverence : shall we not much rather be in 
subjection unto the P'atlier of spirits, and five ? 



THE CHRISTIAN WATCHMAJf. 

On the Soul of Man and the Soul of Christ. 

In defence of the Ch^iraclcr of the Christian's God and Bible 



53 



Deut. 34. 5, 6. So Moses the 
servant of the Lord died there 
in the land of Moah according 
to the 'word of the Lord. And 
he buried him in avalley of the 
land of Moaby over against 
Beth -2^eor: but no man knoiveth 
of his sepulchre unto this day. 




Mark i X . 1 -9 . And after six 
days Jesus taketh iviih him 
Peter, James, and John, and 
leadeth them up into a high 
mountain apart by themselves, 
(^c. And there appeared unto 
them Elias with Moses, and 
they were talking loith Jesus. 



Watchman, — Having seen an advertisement in one of the papers 
of this city inviting all lovers of truth, to attend a preaching by Elder 
Storrs, at the corner of Grand and Elizabeth -sts., on the 8th of Feb., 
1852, I attended, in hopes to find some additional light on the Bible ; 
but in the morning and afternoon the preacher tried to make out that 
this earth was the only dwelling place for the Saints, and called for 
proof to the contrary, and asserted that those people who hoped to 
go to heaven after they died, had no promise in the Bible for their hope, 
neither could they give a reason for such hope. And after the preacher 
got through with his boasting, &c., I accommodated him, and also his 
hearers, by giving them botli sides of that subject with scriptural proof, 
that heaven is to be the dwelling place for the faithful Saints wlio are 
to be forever with the Lord, (see the Fifth Number of the Watch- 
man,) which drove the preacher from his position in regard to this earth 
being the only dwelling place for the saints. And at night he took 
his position on his old doctrine of the souls of men ceasing to be 
conscious after they leave the body, until the resurrection. And he 
again recommended his book to us, entitled The " Unity of Man," or 
" Life and Death Realities," a reply to Rev. Luther Lee, by Anthropos. 

Now that book shows to me, that its author was conscious of it havinof 

. . . . . . ^ 

a bad tendency, by putting a fictitious name to it ; instead of bringing 

it to the light by his real name. It also appears to have been got up 

either in whole or part by Elder Storrs, as may be seen by his Bible 

Examiner of Nov., 1845, in which he asserts as follows : — 

jS^ The most that can be said of the Soul, as distinct from the 
rest of the man, is, that it is the mind or affections, and this cannot be 
said strictly to be distinct from the rest of man. We might as well 
talk of steam on a railway loithout a locomotive ; the most that could 
be said of such steam is, that it is vapor, and of no more value than the 
fog from the pond. „^g' Watchman. — Now let us look a little farther 
into Anthropos' system of explaining scripture on this subject. 

Anthropos, page 82. Mr. Lee's seventh argument is founded on the 
Parable of the Rich Man and Lazarus, Luke xvi. 22, 23. Without 
following Mr. Lee, I shall proceed to give, in as brief a manner as possi- 
ble, the meaning of the paragraph. 1. I regard it as a parable, and 
not a history. 2. It is not designed to represent the condition of men 
between death and the resurrection. 3. It does not represent physical 
death at all. 4. The symbols used are not expressive of the state of 
the dead, as is held by our opponents. There are two classes of persons 
represented here by the rich man and Lazarus, viz. : Jews and Gentiles, 



54 ^ _ THE CHRISTIAN WATCHMAIf. 

Their politico-ecclesiastical and social conditions are described as 
follows : The rich man, the Jew, is represented as being clothed 
in purple and fine linen, and faring sumptuously every day ; he was 
rich. On the other hand " there was a certain beggar named Lazarus," 
representing the Gentiles, who was laid at his gate full of sores, and 
desiring to be fed with the crumbs which fell from the rich man's 
table. But the haughty Jew, who regarded the Gentiles as dogs, refused 
even these. M^' He is therefore represented as dying, and being carried 
to Ahraharns bosom by angels. The rich man also died and was buried, 
politically and ecclesiastically, as well as socially ; and in hell — hades — 
he lifted up his eyes, being in torments, and seeth Abraham afar off, 
and Lazarus in his bosom. In this political torment he cried to Abra- 
ham for help — for mercy — for water to cool his tongue, for I am tor^ 
mented in this fla,me. ,^^ff But Abraham is represented as replying, 
*' Son, remember that thou in thy lifetime — in thy dispensation — re- 
ceivedst thy good things, which were all abused ; and, likewise, Lazarus 
evil things, being in the valley and shadow of death,^' politically and 
ecclesiastically ; but now he is comforted by the gospel, and thou art 
tormented by thy persecutors. 

Watchman. — Now look what a bad tendency Anthropos' system 
has, in giving ground to Infidels and worldlings, by representing that 
the souls of men are made out of the atmosphere or gas, (see the 
following part of this subject,) and ceases to be conscious after 
they leave the body, jH^^for if that was true, what could be expected 
from such souls? and when we point out those texts of scripture to the 
Infidels in order to show to them that the souls of men enter into a 
state of conscious torment or comfort immediately after they hzve the 
body, those Infidels can tell us that some of our professed ministers 
of Christ represent these texts to only mean temporal torments and 
comforts of this life. .^^ Yet I do not think that it was literal fire 
that Dives was tormented with ; but spiritual and mental fire, where 
he found himself in very bad company, burning with guilt and shame, 
and surrounded with taunts and reproaches, (fee, (see Isa xiv. 9-24, 
(fee.,) and the bitter reflections of his own soul in regard to his foolish- 
ness and bad conduct, and presuming to be wiser than his Maker in 
choosing worldly objects, and despising and neglecting the best interests 
of his soul, while the Lord had furnished him with such a favorable 
opportunity, and instruction, and means of going on to perfection in 
the paths of wisdom and usefulness, (Prov. iv. 13 ; xv. 32, (fee.) Thus 
he was brought to a better sense of his dependencies, obligations, and 
duties ; and he began to pray to Abraham accordingly ; but he was 
called upon to remember, that he had not made a proper use of the 
good things which had been given him in this world, according to Moses 
and the Prophets : in order that he might arrive at a perfect state of 
happiness. Therefore his request for more of those good things would 
not be granted, for it was too late ; he should have prayed, (fee, when 
he was in this life, (Ps. xcv. 6-11, (fee.) Ml^^ 2 Cor. vi. 2. Behold 
now is the accepted time, behold noiv is the day of salvation. .^^^ There- 
fore no vfonder that Dives was so much afraid of his five brethren 
coming into the prison where he was, to add to his cup of torment. 

[Anthropos, page 87.) Let us examine the text, 2 Cor. v. 1-8. For 
we know that if our earthly house of this tabernacle were dissolved^ 



THE CHRISTIAiN WATCHMAN. ^ 55 

ire have a building of God, " a house not made with hands, eternal m 
the heavens." This verse stands connected with the last vei*se of the 
preceding chapter, where Paul contrasts things seen and unseen, 
things temporal and eternal ; and speaking of those things which 
constitute our earthly house of dwelling, ^l^ he says, if this dioelling 
wey^e dissolved, as Peter taught it would he, we have a building of God, 
a house not made with hands, eternal in the heavens. Not in heaven 
above, as Mr. Lee imagines ; '^but in the new heavens and eartK^ — a 
city whose builder and maker is God, «^^ for which Abraham, Isaac, 
and Jacob looked, as well as all those worthies enumerated by Paul. 
For in this dwelling place we groan earnestly, desiring to be clothed 
or invested with our house, or building which is from heaven, (fee. 

Watchman. — Now can any man believe that St. Paul meant in this 
text, 2 Cor. v. 1-8 ; that he desired to be clothed upon with the city 
New Jerusalem from heaven ? .Is not such an explanation of that text 
nonsensical. Again, Professor Bush undertook to prove at the Stuy ve- 
sant Institute in this city, J^* that the p-oper idea of the soul includes 
that of a spiritual body ; and he represented that the soul groivs with 
the material body like water fills a spunge, and at death it only fiings 
off the old material body, which returns to dust ; but the soul apjDears 
in another world in a complete human form, with the same faculties 
sf seeing, hearing, speaking, and feeling, c&c, as in the natural world ; 
so that it does not need another body. ^^!^ But the Professor should 
have known, that when the soul leaves the body it is naked, and there- 
fore the saints require a resurrection and change of the material body 
in order to be clothed upon, and complete their immortality, and 
qualify them for entering into the presence of God the Father in 
heaven their perfect state of happiness. And also that God giveth 
it a body as it hath pleased him, and to every seed his own body, (fee. 
See 1 Cor. xv. 35-44. Bev. vi. 9-11, (fee. Therefore, I look for the 
Saviour, the Lord Jesus Christ from heaven, who shall change our 
vile body, that it may be fashioned like unto his glorious body, (fee, 
according to the working whereby he is able to subdue all things unto 
himself, (Phil. iii. 20, 21.) For through him we both have access by 
one spirit unto the Father; no more strangers and foreigners, but 
fellow-citizens with the saints, and of the household of God, (fee, 
(Eph. ii. 1-22.) And I find no promise in the Bible, that any people 
are to have a glorified body but those who are justified at the resur- 
rection, nor yet, that any will be admitted into the presence of God 
the Father in heaven until they get that glorified body. See Rom. 
viii. l-3(i. Luke xiv. 12-14. Acts ii. 34. Dan. vii. 21, 22. Mala, 
iii. 16-18. Rom. ii. 1-23 ; xiv. 1-9. John v. 24; xvii. 3-9, (fee. 

{Anthropos, pages 85, 86.) Luke xxiii. 46. Christ commended 
his spirit to his Father, and gave up the ghost. Ji^" The passage 
literally runs thus : ** Father, into thy hands I commend my life ;" and 
having said this he breathed it out, expired or died. Mr. Lee says 
Chrisfs soul or ghost which he commended into the hands of his Father, 
and gave up, did not die ivith the body, and hence it was with it that 
the thief had the promise of being in paradise. While Mr. Lee was 
writing the above, he must have forgot that Christ's soul ivas poured 
out untd death — that it ivas made un offering for sin, and that in 
r^erence to it, U is said- --thou \nilt not leave my soul in the grave. ^^g 



56 THE CHRISTIAN WATCHMAN 

Wrttchman, — Now can any man of common sense believe that 
Christ's soul was made out of the atmosphere or gas, and died on 
the cross, and became unconscious, and slept with his body in the 
grave until his resurrection ? ^^^ Thus Ant]iro2JOS comes on to the 
doctrine which some of the Infidels advocate, who tell us, that the 
soul or reflecting powers of men, comes from the atmosphere or gas, 
and when they leave the body, they return to their original element 
from which they proceeded. ,^^^ Now I find no such doctrine taught 
by either Christ or his Apostles, who brought life and immortality to 
light through the gospel ; 2 Tim. i. 7-10. But they show to me 
that the souls of men do not die with the body, but continue in their 
consciousness; J^" See John viii. 51, 52. Verily, verily, I say unto 
you, if a man Tceeii my saying he shall never see death, etc. John xi, 
25-27. Jesus said unto her, I am, the resurrection and the life ; he 
that believe th in me, though he were dead yet shall he live, and whoso- 
ever liveth and believeth in me shall never die. Believest thou this ?.^^ 
She saith unto him, yea Lord, I believe that thou art the Christ, the 
Son of the living God, which should come into the world. ^^ John 
X. 27-30. My sheep hear my voice, and I know them and they follow 
me ; and I give unto them eternal life, and they shall never p>erish, «^^ 
neither shall any man pluck them out of my hand ; my Father which 
gave them me is greater than all, and no man is able to pluck them 
out of my Father's hand ; jS^ I and my Father are one. ..^g Thus 
our Saviour shows to us, that those souls possess eternal life who 
follow his instructions ; in degree, according as they receive and keep 
the eternal Word and Spirit of God dwelling in them. But how 
could Christ give eternal life to his followers, if he did not possess it 
himself? SeeJohni.l2; vi. 68 ; 1 Peter i. 22, 23 ; 1 John v. 11-13 ; 
Rom. viii. 9-17, &c. J^^John ii. 19-22: Jesus said unto them, 
destroy this temple, and in three days I will raise it up, c£t. But he 
spake of the temple of his body. John x. 17, 18 : Therefore doth 
my Father love me, because I lay down my life that I might take ii 
again ; no man taketh it from me, but I lay it dovjn of rr,yself. I 
have power to lay it down, and I have power to take it again ; this 
commandment have I received of my Father. „^^ Therefore Christ's soul 
was not left in hell, or that prison where he went to preach ; but it 
helped to raise up his material body, and take it into the clouds, and 
change it into a Spiritual and glorified body ; and Elijah also was 
changed after he went up into the clouds. See Acts i. 9 ; xxvi. 13-18 ; 
2 Kings ii. 1-22, (fee. And if Christ existed in a conscious spiri- 
tual state before he took upon himself our nature of flesh and blood, 
(John xvii. 5, Heb. ii. 14-18, &c.), I should think that he could 
do so again. Thus my readers may see how Anthropos strikes at 
the very pre-existence of Christ. Now should I not be a very un- 
faithful soldier, (2 Tim. ii. 1-15, Eph. vi. 10-18,) when I saw Christ 
and his gospel brought into such a conflict with Infidelit'y, if I did 
not help to defend them, (Phil. i. 17, 18.) And how could I say 
witk St. Paul, (2 Tim. iv. 7, 8,) I have fought a good fight, I have 
finished my course, I have kept the faith ; henceforth there is laid up 
for me a crown of righteousness, which the righteous Judge shall give 
me at that day ; and not to me only, but unto all them also that love 
his appearing. {To be continued.) N. Y., Feb., 1852. 



THE WATCHMAN'S REPLY TO THE ADVOCATES OF INFIDELITY. 57 

On the ri!^ht of fiee discussion, 

111 defence of the cliaraeter of the Christian's God and Bible. 

Watchnan. — Having seen an advertisement in one of the papers of 
this city, on the 2d inst., by a society calling themselves Liberals, in- 
viting people to attend their meeting on the right of free discussion 
on ail subjects, and the true mode of conducting it, I attended, and 
took a part in the controversy, and I sliowed to them that the Bible 
authorized the right of free discussion. (See Isa. i. 18 to 20., 1 Thess. 
V. 21. Prove all things, and hold fast that which is good. 1 Tim. 
iii. 16.) And without controversy, great is the mystery of godliness. 
• I also showed that the best mode of conducting it, is to throw 
light on all important subjects which are not pioperly and sufficiently 
understood. J^" Acts xxvi. 16 ^o 23. That Christ should suffer, 
and that he should he the first that should rise from the dead, and 
should show light unto the people and unto the Gentiles, (be. Isa. viii. 
20 ; Ps, cxix. 105. „^S And I told the society that I would defend 
the principles of the gospel of Christ against all the attacks that Infi- 
delity could bring upon them. They also took up the subject of re- 
form, and I told them that the Bible shows that the best way to reform 
men, is to turn them from selfishness to charity. 1 Cor. xiii. 1 to 13. 

And I apply the term Infidel to a man who denies that the Christian's 
God is his Spiritual Father and Saviour, or that he has not a soul 
which came from Him ; for one of the Liberals advocated that the 
6oul of man was only wind or air, or gas, or nothing. But before he 
got through he admitted that he had got a principle within him which 
controlled all his actions, yet he did not know what that principle 
was. Now I ask, what love or care can they have for their neigh- 
bors, who believe that their souls only came from the atmosphere or 
gas, and so passes away at death? But if I thought that such a prin- 
ciple was true, it would horrify and torture my soul night and day to 
think that after spending so much time, and money, and labor in 
gathering the ti'uth, and cultivating my mind and storing my memory 
with so many good and beautiful ideas, yet at the end of this life I must 
die like a brute, and thus perish. And as St. Paul shows. That if only 
in this life we have hope, the Christian would be the most miserable 
of all men. See 1 Cor. xv. 19, 32, &c. 

But I believe that the soul of man is a spiritual substance, which 
came by the Spirit of God, who formed it within him, and caused it 
to live, like light and heat ,comes by the rays of the sun, and gives 
life to vegetation, &;c. Thus the soul of man is not a part of the 
essence of God, but a secondary power, and in this sense I believe 
that all men are ray brethren, therefore I have as great a love and 
care for the souls and bodies of other men as I have for my own. 
(1 John iv. 1 to 21, &c.) Yet when any person produces better evi- 
dence, that there is a man who has not Pfot a soul from God, then I 
will admit that he is not my brother. Ji;^ This shows that our God 
does not send a part of his essence to an eternal life of misery and cor- 
ruption in hell, as some of the advocates of Infidelity try to make 
-mt. ,^^ Again I ask, do they deserve the hfe of a soul who persist 
in denying their Spiritual Father and Saviour ? See Heb. xii. 9. Fur- 
thermore, we have had fathers of our flesh which corrected us, and 
we gave theni reverence ; shall we not much rather be in subjectioa 



68 THE CHRISTIAN WATCHMAN. 

onto the Father of Spirits, and live ? 1 John ii. 22. He is anti-Christ 
that clenieth the Father and the Son. Matt. x. 32 to 42. Wliosoever 
therefore shall confess rae before men, him will I also confess before 
ray Father which is in heaven. But whosoever shall deny me before 
men, him will I also deny before my Father which is in heaven. John 
iii. 36. He that believeth on the Son hath everlasting life, and he 
that believeth not on the Son shall not see life, &c. 

Again, I will give two extracts from the Infidels pamphlet, pub- 
lished in New York for the diffusion of scriptural knowledge on the 
character of the Bible, and the God of the Jews and Christians, as 
follows : — 

Infidel. — A nation can never be happy or prosperous \yhile such a 
contradictory mass of rules, precepts and doctrines as this old collec- 
tion of fabulous Jew-books contains, gives a spirit to its laws. 

( Watchman. — Here the Infidels overthrow their own rule of there 
being no spirit, for this means giving ideas to its laws.) — It is a string 
of contradictions from the cosmogony in Genesis, to the destruction 
of the world in Revelations. Its descriptions of a Deity are con- 
temptible and often horrible — He is made to assume all shapes and 
characters according to the disposition of the writers of the tale, and 
in no instance a higher or more dignified character than that of a 
tyrant, &c. 

Again, on the 4th page they assert as follows : — His mercy endur- 
eth for ever by raining fire and brimstone upon them at one time, and 
drowning them all like a parcel of rats at another. — He willeth that 
all men should be sared and come to the knowledge of the truth, so 
sends them a strong delusion that they might believe a lie and be 
damned. 1 Chron. xvi. 41. Gen. vii. 21 ; xix. 24. 1 Tim. ii. 4. 2 Thess. 
ii. 11. 

Watchman. — The Bible shows to me, that our Maker is not so 
careless about the souls of men as the Infidels and the millerites and 
many of our ministers have represented him to be in their doctrines, 
and tluit they have omitted many parts of scripture on those important 
snlijects Vv'hich shows how the Lord instructs and warns the people 
botn by his word and spirit, and the reasons that he gives for destroy- 
ing the presumptuous sinners from off this earth, &c See John iii. 1 6. 
Gen. vi. 12 ; xviii. 32. This shows that the Lord bore with the 
people in the days of Noah, until they ran to such an extent as to fill 
the earth with violence and corruption. And I think it was a bless- 
hig to the universe in taking their power from them and not hIIow- 
iiig them to continue in that horrid disgraceful state, and even if 
there had been ten righteous persons found among the Sodomites, they 
would have been spared for the sake of the righteous. This shows 
that the Lord acts on far more dignified principles than what either 
Infidels or tyrants have done. Tlius my readers may see how things 
can be misrepresented by only giving a partial side of a subject in 
wrong colors, and omitting such parts of scripture as leads to the 
true and full sense of these Important subjects which I have often 
witnessed. 

But 1 resolved to search diligently for the truth of these things 
mysf'lf, according to the best of my knowled<re and means, and follow 
the instructions of the Bible, and pray to the Lord to enlighten me 



THE CHRISTIAN WATCHMAN. ^ 59 

on those subjects by his Holy Spirit, and where I did not arrive at a 
certainty of the truth, then take the best evidence. And thank God, 
in this way I have arrived at satisfactory evidence, so that I can al- 
ways give a good reason of the hope that is in me. 

The third subject brought forward was the Material theory of life. 
Here it is necessary to give both sides of this important subject, so 
that the people may see and judge of which is the best, and choose 
for themselves. Therefore I shall first show the materiahst's 'side, 
and begin at their foundation, according to Laplace's theory of how 
the material worlds first came into existence, viz. jS^ The sun, in 
moving round upon its axis, accumulates the grosser matter on its ex- 
tremities, and occasionally throivs off a new planet composed of this 
matter. «^^ Thus, according to the above theory, all the fishes, and 
beasts, and birds, and men, and the very souls of men, have to come 
out of this gross matter ; can any wise man believe this ? 

Now I will show the Spiritual theory of life, according to the ideas 
which I have gathered from the Bible. See Gen. i. 1, 2. And the 
earth was without form and void, and darkness was upon the face of 
the deep, and the Spirit of God moved upon the face of the waters. 
And God said. Let there be light, and there was light, &c. (John i. 
1 to 14, &c.) Ps. civ. 30, 31. Thou sendest forth thy spirit, they 
lire created, and thou renewest the face of the earth ; . the glory of the 
Lord shall endure forever, the Lord shall rejoice in his works. Job 
xxvi. 13. . By his spirit he hath garnished the heavens. Ps. cxxxix. 
7 to 18. Whither shall I go from thy Spirit, or vf hither shall I flee 
from thy presence ; if I ascend up into heaven, thou art there, 
if I make my bed in hell, behold thou art there, &c. Ps. civ. 1, 2. 
Bless the Lord, my soul : O Lord my God, thou art very great, thou 
art clothed with honor and majesty ; who coverest thyself with light 
as with a garment, who stretchest out the heavens like a curtain. 
Heb. xii. 29. For our God is a consuming fire. Exod. xxiv. 15 to 18. 
And the sight of the glory of the Lord was like devouring fire on the 
top of the mount in the eyes of the children of Israel. Lev. x. 1, 2. 
And there went out fire from the Lord, and devoured them, and they 
died. Job xxxiii. 4. The Spirit of God hath made me, and the 
breath of the Almighty hath given me life. Job xxxiv. 14, 15. If 
he gather unto himself his spirit and his breath, all flesh shall perish 
together, and man shall turn again unto dust. Rom. vi. 4. That like 
as Christ was raised up from the dead by the glory of the Father, even 
so we also should walk in newness of life. Matt. xvi. 27. For the Son 
of Man shall come in the glory of his Father with his angels, and then 
he shall reward every man according to his works. Rom. i. 16 to 25, 
&c. Thus both Scripture and nature show to me plainly that our 
Maker organizes material substances, and upholds them by the power 
of his Word, and gives to them light, and the vital principles of life, 
from his spirit, or the glory that surrounds him, according to his will 
and commands, and when he withdraws that spirit from them, they 
die and return to dust again ; Thus in him we live and move and have 
our being. Acts xvii. 22 to 32. 

The fourth subject for discussion is labor. Now the people should 
labor for some good and durable object. And I find that the Bible 
holds out to us the best object, for it promises to us a heavenly state 



60 THE CHRISTIAN WATCHMAN, 

in the future, where we may dwell in the presence of our Maker, and 
in sweet communion, and love, and unity, and harmony with a host 
of pure angelic beings who take a great interest in our welfare, if we 
labor for the truth and the glory of God, and the good of our brethren. 
See Luke xv. 1 to 32 ; John xiv. 1 to 3, &c. But through a lack of 
knowledge, most of the people labor the hardest for a wrong object, 
which is of short duration, and ends in a loss of perfect happiness. 
See Hosea iv. 6. For after a long examination, I find very few people 
but what are laboring the most for one of those three selfish objects 
of Power, Wealth, or Fame ; though we are told to deny ourselves, 
and let our light so shine before men that they may see our good 
works, and glorify our Father which is in heaven. Mark viii. 34 to 38 ; 
Matt. V. 1 to 16, &c. And yet it appears that most of the people 
are not disposed to learn the principles of the gospel of Christ, and 
act upon them, until they are drove to it by the judgments of God, 
and Christ comes to rule this v>^orld with a rod of iron, or force, and 
bring the people under subjection to his laws. See Isa. xxvi. 9, 10 ; 
Rev. ii. 24 to 29 ; xv. 4 ; Micah iv. 1 to Y, &c. And the Bible shows 
that there are three classes of people in this world : 1 st, is the wise, 
who diligently search for the truth, and voluntarily obey it, according 
to their knowledge and means. 2d class are the Ignorant, who labor 
the most for some selfish and worldly object, and neglect their duty 
to their Maker and their brethren, and leave the care of their souis to 
the Priest, and think that they do right when they follow his example, 
and only learn his side of the subject, and yet do not sufficiently un- 
derstand the principles of the gospel by which they are to be judged. 
See John xii. 48; Rom. ii. 16. The 3d class is the presumptuous 
sinners who are resolved to violate the laws of God, and follow their 
own imaginations, in spite of consequences, J^" as one of the liberals 
advocated on the 17 th inst., That we should make this world our 
heaven, and that it is time enough to talk about a future heaven and 
regulate its affairs after we get there. ,^$ Is that wisdom ? 

Again, Prof. Whiting, one of the leaders of Millerism, has presumed 
so far as to alter the Scriptures and their sense, and make a sectarian 
book of them. Now I can get as good sense as I want out of our 
old English translation. See Matt. iii. 12, He shall baptize you with 
the Holy Ghost and with fire. This I understand to mean, baptizing 
you with good ideas, and with courage (Psalm xxvii. 14, &c.) and 
zeal in the service of God. See Exod. xxxv. 30, 31, And he hath 
filled him with the Spirit of God, in wisdom, in understanding, and in 
knowledge, &c. John xiv. 26, He shall teach you all things, and 
bring all things to your remembrance, whatsoever I have said unto 
you, &c. Prov. xxviii. 1, The righteous are bold as a lion, (1 Thess. 
ii. 2.) Titus ii. 14, And purify unto himself a peculiar people, zea- 
lous of good works. Rev. iii. 19, As many as I love I rebuke and 
chasten, be zealous, therefore, and repent, &c. — But in Prof. Whiting's 
translation, viz. Matt. iii. 11, He will immerse you in the Holy Sph-it, 
or in fire. Now what sense can be taken out of immersing you in 
the ideas, or in zeal ? Thus while the Infidels take a bad sense out of 
the Scriptures, Prof. Whiting makes a sectarian book and nonsense 
of them. Now, reader, which do you think is the worst ? Is it any 
wonder of the InfideFs not understanding our Bible. 



THE WATCHMN'S REPLY TO THE ADVOCATES OF INFIDEIITY, &c. 61 
On the Doctrine of Immortality. 

Watchman. — The last difficulty that I have found between the advo- 
cates of infidelity and the professors of Christianity is : That the 
Infidels contend that a man^s soul is only the influence of the human 
brain, like the steam of a locomotive, and ceases to exist after it leaves 
the bor^y, and has no Immortal power in it ; and that none of our pro- 
fessed Ministers of Christ had given them any substantial evidence of 
what constitutes the soul, or where it came from, up to the year 1849. 
But through the help of God in that year I gave to the leading advo- 
cate of Infidelity such evidence as got him to admit that a man had 
got a soul. Yet he tried to get over it by saying : That we had no 
positive evidence that it did exist before this state, or that it will exist 
after this state. (See No. 2 of the Watchman.) And now, through 
the help of God, I will show both by scripture and reason that the 
soul of man is a spiritual and Intelligent substance, which has some de- 
gree of the Immortal power in it, and did exist before this state, and 
will exist after this state, according to the will of its Maker ; but that 
t requires three more elements to complete its Immortality and keep 
t in its Immortal life. And I will give both the Materiahst and 
Dpu'itualist side of this important subject, so that my readers may see 
ind judge correctly of which is the best, and choose for themselves. 

First. — There was an advocate of Infidelity a few years ago under- 
took to prove in his lecture at Columbian Hall, in Grand street, that 
the soul of man had no existence after it left the body, and in his lec- 
ture he stated that there was a man who went from this country to 
Europe, and on his passage, when he was standing on the deck of the 
vessel, he got his skull bruised by a block falHng from the rigging, and 
through that means lost his power of reason and became an idiot. 
^^Then the lecturer stated: That a part of that man's soul was dead 
and ceased to exist. And he asked us : What is the soid, or rejiecting 
powers^ or spirit f as the Christians call it. And then he said : That 
it was nothing hut wind, or atmospheric air, and after it left the body 
it returned to its original element from ivhich it proceeded, ^"^^^ Here 
the lecturer overthrew his own doctrine by his admission that the soul 
returns to its original element from which it proceeded, and conse- 
quently did not come out of nothing, and therefore could not be re- 
duced to nothing. But he did not see that point, for want of a 
sufficient understanding of his subject, until I showed it to him after 
his lecture, and then he tried to get over it by asking me what differ- 
ence was there between the soul of man and the soul of a beast ? 

Now, the Bible shows to me that there is a great difference. For 
the soul of man came from the Holy Spirit, or inner glory of God, as 
a secondary power, like the rays of light and heat come from our sun, 
and gives life to vegetation, &c. Luke i. 34, 35. And it is an intel- 
ligent power which can receive and communicate ideas. For that 
Holy Spirit or glory of God is a spiritual, intelligent, and eternal sub- 
stance that proceeds from his seven intellecteal powTTs, or spirits of 
Will, Wisdom, Reason, Understanding, Judgment, Conscience, and 
Memory, (Rev. v. 6, &c.,) which gives to the soul of man its eternal 
power and life, and therefore can support it in that life as long as the 
essence exists from which the soul came. (Rom. viii. 11 ; John i. 12 ; 
V. 21 to 27 ; X. 26 to 30 ; Rev. iii. 1, &c.) And the Infidels admit 



62 THE CHRISTIAN WATCHMAI^. 

that the natural rays of light and heat will continue in power so long 

as their essence, the sun, exists. Then how much more power, and 
life, and durability is there in the rays that come from the Holy Spirit 
or inner glory of God ? But the spirit of beasts came from the outer 
glory of God, which is not an intelligent substance, as I shall show 
when I come on the subject of the glory of God. And it appears that 
the lecturer's object was to overthrow the Bible doctrine of the immor- 
tality of the soul of man ; but instead of overthrowing it, he helped to 
confirm it, by his admission that the soul returns to its original element 
from which it proceeded, for so the Bible shows that the spirit returns 
to God who gave it. Job xxxiv. 14, 15 ; EccL xii. 7 ; Acts vii. 59. 

Second. — Is Mr. Davis one of the chief leaders of the Spirit Kap- 
pers, who professes to be an independent clairvoyant ! He contends 
that the soul of man came from the atmosphere. See the fourth lec- 
ture in his book on Animal Magnetism, in which he states as follows : 
Jl^^ Animal Magnetism is a modification of caloric or atmospheric 
magnetism. ...^^ When this fluid enters the system by the lungs and 
through the pores and glands of the flesh, the action of the physical 
system so changes and modifies it, that it becomes of a subtle and 
refined nature, so that it is fitted for its office in the sympathetic 
nerves, producing sensation and all the involuntary motions of the body, 
and transmitting these sensations to the brain. At the brain it under- 
goes another change or modification. Ji^^ The volitive and magnetic 
action of the brain so changes this fluid ^ that it takes the most subtle 
and refined form that is capable of being produced when it composes 
the substance of the mind itself Mind is magnetism ; it is produced^ 
or rather formed in the brain by means of the five senses, as we showed 
ill our first lecture. It is then life — pure intelligence — that breath of 
God which he breathed into man when he became a living sotd.^^^S 
Here Mr. Davis also represents that the soul of man came from the 
atmosphere, and therefore, only gas, according to his doctrine. 

Third, — Is an advocate of infidelity, the name of Mr. Foster, v/ho 
lectured at No. 5, Chatham Square, on the Material Theory of Life, in 
April, 1853. And he showed to us, by large drawings on canvas, in 
his lecture, that our world first came into existence in a liquid state by 
the gases which gradually cooled down into a sohd on its surface. 
And then he said : J|^* That nature tried her hand to make a man 
from the turtle to the monkey, and at last she accomplished her object. 
And the first thing she made was a turtle, which has some reseni" 
hlance of the human form. The second thing she made was a lizard 
fish, which is more like the human form. The third thing she made 
was a bullfrog, which was the first thing that tried to speak, saving, 
" Wo, wo," 2 he fourth thing she made was a monkey. ,.^^ And the 
lecturer stated that monkeys always told the truth by signs, when a 
storm was coming on, &c. ; and that nature had thus been progressing 
in her work up to the present day. 

Thus, according to Mr. Foster's doctrine, the souls of men, and all 
other things in this world came out of gases. But why did Mr. 
Foster change his term gas, and use the term nature, as he advanced 
in his lecture ? Was it not because he saw that the term gas conveyed 
too gross an idea to carry out his system of intelligent operations with, 
Uy saying : That the gas tried her hand to make a man from the tur- 



THE CHRISTIAN WATCHMAN. 63 

tie to the monKey, and at last she accomplished her object. Because 
for the gas to have any good object in making things, she must have a 
Will, and the power of Wisdom to contrive or invent things for that 
object. And the power of Keason, so as to reason within herself con- 
cerning her means and power, and causes and effects, and form some 
good reason or law which she can experiment on. And the power of 
'Understanding, so as to apply her means systematically in some degree 
to produce the desired object. And the power of Judgment, so as to 
judge correctly in some degree of the deficiency and sufficiency of her 
power and means, and principle on which she operates to accomplish 
her object. And the power of Conscience, so that she cares, and feels, 
and knows, by some good rule or law, that the tendency of her labors 
will result in the advancement of her own glory and dignity, and the 
good of mankind, or else she might be progressing downwards to dis- 
grace, and destruction of her interests, by making things worse instead 
of better. And the power of Memory, in which she can store her 
ideas so as to be ready for use according as they are required by the 
Will. But these seven intellectual powers are spiritual, and not ma- 
terial, and a power above matter, for they control and use matter 
according to their purpose. Thus my readers may see what a good 
and great genius, and rational, and understanding, and righteous judge, 
and conscious and knowing power the gas or mother nature is, if Mr. 
Foster's doctrine is true. 

Fourth.— Is an advocate of infidelity, by the name of Mr. Brown, 
ivho stated in his lecture at No. 5 Chatham Square, in 1853 : i|^* That 
what the Christians call the soul or spirit of man, is nothing more 
than the influence of the material brain of man, and dies with it.,^^^ 
Bat he gave us no good evidence to substantiate his assertion. 

Fifth. — Is Professor Bush, who advocated in his lecture at the 
Stuy vesant Institute : That the soul of man includes that of a spiritual 
body, and fills the material body like water fills a sponge, and at death 
it only flings off the material body like a garment, and then appears in 
the spirit world in a complete human form, and there it can speak and 
act hke it did in this world, and needs no future resurrection. And 
Swedenborg advocated the same doctrine. See his book on the Inter- 
course between the Soul and the Body, in which he states as follows : 
J|^°* l^he unition of spiritual things with material things, may he com* 
ipared to generous wine in a clean sponge. ,:.^i Thus, according to 
the above doctrine, when a man lost a leg or an arm, he would lose a 
part of his soul, which is not the case. 

Sixth. — Is Mr. Lee, who advocated that the soul of man is an un- 
compounded spiritual essence which came from God. See his book 
entitled " Lee on the Soul.^' That book has been highly recommended 
by some of the other ministers. And on page 39, Mr. Lee states as 
follows : The soul is not matter, but spirit ; were it matter, in matter 
it would find the element of its own nature, and the fulness of its own 
happiness ; but it is a spirit, and in this respect like God, it originally 
came from God, and hence be happy in God alone, as God dwells in 
us and we in him. Again, on page 59 : ig®" The soul heing an im- 
mortal and uncompounded spiritual essence, as is fully proved iii the 
first chapter, it cannot he effected hy such agents as operate upon and 
destroy compound bodies and orgamsnis,"^^ Here Mr> Leo gives 



64 THE CHRISTIAN WATCHMAN. 

p:round to infidels and others, who take up this doctrine and say : 
That if the soul of man came from the Christians^ God as a spiritual 
essence, as some of our ministers tell us, then it must be a part of their 
God, or great First Cause, and according to their own doctrine, their 
God sends a part of himself into hell, to live in endless misery and cor- 
ruption, and hate and curse him for keeping them in that extreme 
punishment. But I will show both by scripture and reason that that 
doctrine of Mr. Lee's is not correct. 

Seventh. — Is the Watchman, who advocates that the soul of man 
came from the Holy Spirit or inner glory of God, and not as an essence, 
but as a secondary power, like the rays of light and heat come from 
the sun. And that our ministers are wrong who state that the soul of 
man is a spiritual essence that has immortality in itself, which will 
cootiuue in a rebellious life after this state, in order to make their out- 
rageous doctrine of endless misery and corruption without intermission 
in hell appear reasonable. But that doctrine contradicts both scrip- 
ture and reason. Jiii^ For God only is a spiritual essence^ or the 
essence of all power ^ or the great First Cause^ and support of all im- 
mortality, and that all the souls of angels and men come from him as 
secondary powers, and therefore depending on him for the support of 
their immortal life, as they have no support of their own. For there 
is no power hut of God, and the powers that he are ordained of God^ 
(Rom. xiii. 1 ; 1 Tim. ii. 1 to 7 ; 1 Cor. xv. 24 to 28 ; Phil. iii. 21 ; 
Rev. V. 13 ; Ps. cxlv. 9 to 11, &c.)-@ll 

And the soul of man had only a small degree of the immortal power 
given to it at the beginning of this life, which requires three more 
elements to complete its immortality and qualify it for the immortal 
life, and those three elements are the Word and Spirit of God, and a 
glorified body at the resurrection, but these must be sought for, and 
are only obtained by prayer and a continuance in well doing. See 
John viii. 31, 32 ; Rom. viii. 14 ; ii. 5 to 11 ; Heb. xi. 6 ; 1 Peter 
iv. 12 to 14 ; Mat xxi. 22 ; John xiv. 13 to It, &c. First is the 
Word of God or promise, which gives us the title to an immortal life 
according as we follow its instructions. Second is the Spirit of God, 
and this also is only to be obtained through asking, by prayer, accord- 
ing to his will, which is to lead us into the true sense of his word, and 
help to complete our immortality. Third is a glorified body at the 
resurrection, which is to come from the outer glory of God, and to be 
made like unto Christ's glorious body. See Matt. vii. 21 to 25 ; Luke 
X. 25 to 3t ; xi. 13 ; John xvii. 1 to 5 ; xvi. 13 ; Rom., viii. 9 to 
39 ; vi. 4 ; 1 John v. 9 to 15 ; Mark viii. 38 ; 2 Thess. i. 7, 8 ; Heb. 
xii. 29 ; 1 Thess. iv. 13 to 18. 

Again, the soul of man is surrounded with a mind something like an 
electrical substance, and the intellectual powers operate on the mind, 
and sends its rays of light and heat into all parts of the material body, 
and operates on it according to the will, and sometimes against the will, 
when the souj gets excited, as may be seen when a person's face flushes 
up on hearing any extraordinary news, &c. And the soul of man is 
the image and glory of God, and named by St Paul the inner man. 
(2 Cor. iv. 14 to 18 ; Luke ix. 27 to 31.) Yet that inner man is 
naked when it leaves the material body. Rev. vi. 9 to 11. Therefore 
Professor Bush is wron^ who denies a future resurrection. 



THE WATCHMAN'S REPLY TO THE ADVOCATES OF INFIDELITY, &c. 65 
On the Glory of God or Essence of Life. 

Watchman. — Since the infidels have charactered the Christians' God 
as a consuming fire, in order to make hirn appear as a great tyrant, m 
one of their pamphlets published in New York for the diffusion of 
scriptural knowledge ; therefore I consider it to be my duty as an ad- 
vocate of Christian principles, to show the true sense of that text in 
regard to the Lord being a consuming fire. And as the leading advo- 
cate of infidelity said, in his discussion with Dr. West, That he believed 
that there was a power in nature equal to all her productions, which 
he was willing to call God, or the God of nature, and that he did not 
understand what that power was, but he had come to learn from the 
Doctor. Now, as the Doctor could not tell him, therefore, through 
the help of God, I will tell him. That expression made use of by Moses 
and Paul in regard to the Lord being a consuming fire, (Deut. iv. 24 ; 
Heb. xii. 29,) alludes to the outer glory of God, or the light that he 
dwells in, which is an Eternal and Spiritual substance, and the vital 
principle from which all material substances is produced, and receive 
their power and life, and even the spirits of beasts come from this sub- 
stance. Yet it is not an intelligent substance, that can reason from 
effects to causes, and receive and communicate ideas, but the fourth 
power of the Deity, which I shall show both by scripture and reason. 

First — See 1 Kings xix. 11 to 18. And behold, the Lord passed 
by, and a great and strong wind rent the mountains and brake in 
pieces the rocks before the Lord, but the Lord was not hi the wind, 
and after the wind an earthquake, but the Lord was not in the earth- 
quake, and after the earthquake a fire, but the Lord was not in the 
fire, and after the fire a still small voice, &c. Ps. civ. 1 to 4. Bless 
the Lord, my soul, O Lord my God, thou art very great, thou art 
clothed with honor and majesty, who coverest thyself witii light as with 
a garment, who stretchest out the heavens like a curtain, &c. 1 Tim. 
vi. 14 to 16. Keep this commandment without spot un.^ebukable until 
the appearing of our Lord Jesus Christ, which in his times he shall 
show, who is the blessed and only Potentate, the King of kings and 
Lord of lords, who only hath immortality, dwelling in the light. 

Second part shows how matter is produced. See Gen. i. 1 to 25. 
And the earth was without form and void, and darkness was upon the 
face of the deep, and the spirit of God moved upon the face of the 
waters, and God said. Let there be light, and there was light, &c. 
Ps. civ. 30 to 35. Thou sendest forth thy spirit, they are created, and 
thou renewest the face of the earth, the glory of the Lord shall endure 
lor ever, the Lord shall rejoice in his works. He looketh on the earth 
and it trembleth ; he toucheth the hills and they smoke, &c. Ps. 
148, 4, 13. Praise him ye heavens of heavens, and ye waters that be 
above the heavens. Let them praise the name of the Lord, for he 
commanded and they were created. Let them praise the name of the 
Lord, for his name alone is excellent, his glory is above the earth and 
heaven. Ps. cxxxix. t to 18. Whither shall I go from thy spirit, 
or whither shall I flee from thy presence ? If I ascend up into heaven, 
thou art there, if I make my bed in hell, behold, thou art there. Acts 
xvii. 27 to 31. That they should seek the Lord if haply they might 
feel after him, and find hhn, though he be not far from every one'of 
us, for in him we live and move and have our being. John' xvii. 3. 



66 THE CHRISTIAN WATCHMAN. 

And this is life eternal, that they might know thee the only true God, 
and Jesus Christ, whom thou hast sent. And now, Father, glorify 
thou me with thine ov^n self, with tlie glory which I had with thee be- 
fore the Avorld v/as. Numb. xiv. 10 to 24 ; Dent. iv. 36, &e. 

Third part shows that the Lord can make manifest his glory to the 
human sight and feeling. See Exod. xxiv. 16, 17. And the glory of 
the Lord abode upon Mount Sinai, and the cloud covered it six days, 
and the seventh day he called unto Moses out of the midst of the 
cloud, and the sight of the glory of the Lord was like devouring jBre 
on the top of the mount in the eyes of the children of Israel, 2 Kings 
vi. It. And Elisha prayed and said, Lord, I pray thee open his eyes 
that he may see, and the Lord opened the eyes of the young man, and 
he saw, and behold, the mountain was full of horses and chariots of fire 
round about Elisha. 1 Kings viii. 10, 11. And it came to pass when 
the priests were come out of the holy place, that the cloud filled the 
house of the Lord, so that the priests could not stand to minister, be- 
cause of the cloud, for the glory of the Lord had filled the house. 

Fourth part shows that the Lord can, by the power of his outer 
glory, reduce maternal substances again to their former spiritual state. 
See Gen. xix. 24, 25. Then the Lord rained upon Sodom, and upon 
Gomorrah, brimstone and fire from the Lord out of heaven, and he 
overthrew those cities, and all the plain, &c. Lev. x. 2. And there 
went out fire from the Lord, and devoured them, and they died before 
the Lord. Numb. xvi. 35. And there came out a fire from the Lord 
and consumed the two hundred and fifty men that offered incense. 
Judges vi. 21. Then the Angel of the Lord put forth the end of the 
staff that was in his hand and touched the flesh and the unleavened 
cakes, and there rose up fire out of the rock and consumed the flesh 
and the unleavened cakes. 1 Kings xviii. 38, 39. Then the fire of 
the Lord fell and consumed the burnt sacrifice, and the wood, and the 
stones, and the dust, and licked up the water that was in the trench. 

Fifth part shows that the Lord is to change the mortal bodies of the 
saints by this outward glory, and make them like his glorious body. 
See Rom. vi. 4. That like as Christ was raised up from the dead by 
the glory of the Father, even so we also should walk in newness of 
Ufe. Rom. viii. 11. But if the spirit of him that raised up Jesus 
from the dead dwell in you, he that raised up Christ from the dead 
shall also quicken your mortal bodies by his spirit that dwelleth in you. 
Phil. iii. 20, 21. For our conversation is in heaven, from whence also 
we look for the Saviour, the Lord Jesus Christ, who shall ^ change our 
vile body, that it may be fashioned like unto his glorious body, accord- 
ing to the working whereby he is able even to subdue all things unto 
himself. 1 Cor. xv. 43, 44. It is sown in dishonor, it is raised in 
glory ; it is sown in weakness, it is raised in power ; it is sown a natural 
body, it is raised a spiritual body ; there is a natural body, and there 
is a spiritual body. Colo. iii. 1 to 4. If ye then be risen with Christ, 
seek those things which a:re above, where Christ sitteth on the right 
hand of God ; set your affections on things above, not on things 
on the earth, for ye are dead, and your life is hid with Christ in God ; 
when Christ, who is our life, shall appear, then shall ye also appear 
with him in glory. — This shows that the Lord did not make this world 
out of notliiog, as many of our ministers represent, but out of a pre- 



THE CHRISTIAN WATCHMAN. 6t 

existent something, and that something is the outer glory of God, or 
light and fire in which he^d wells ; and this vital principle remains with 
a part of the human body until the resurrection, though it may be 
wafted through ail the earth, until Christ gives it a new life when he 
comes in the glory of his Father. Mark viii. 38 ; 1 Thess. iv. 13 to 18. 

Sixth part shows that there is a great difference between the outer 
glory of God and the inner glory ^ for the inner glory is an Intelligent 
substance^ lohich proceeds from his Seven Intellectual Powers or 
Spirits, and is sent into all the earth. See Rev. v. 6. And I beheld, 
and lo, in the midst of the throne, and of the four beasts, and in the 
midst of the elders, stood a lamb, as it had been slain, having seven 
horns and seven eyes, which are the seven spirits of God, sent forth 
into all the earth. (Acts ii. 1 to 18, &c.) Ezek. i. 26 to 28. And 
ahove the firmament that was over their heads, was the likeness of a 
throne, as the appearance of a sapphire stone, and upon the likeness 
of the throne, was the likeness as the appearance of a man above upon 
it ; and I saw as the color of amber ; as the appearance of fire round 
about within it ; from the appearance of his loins even upward, and 
from the appearance of his loins even downward, I saw as it were the 
appearance of fire, and it had brightness round about, as the appear- 
ance of the bow that is in the cloud in the day of rain, so was the ap- 
pearance of the brightness round about. This was the appearance of 
the likeness of the glory of the Lord. And when I saw it I fell upon 
my face, and I heard a voice of one that spake. Ezek. ii. 1 to 5. And 
he said unto me. Son of man, stand upon thy feet and I will speak unto 
thee, and the spirit entered into me, when he spake unto me, and set 
me upon my feet, &c. Ezek. iii. 12 to 2T. Then the spirit took me 
up, and I heard behind me a voice of a great rushing, saying, 
Blessed be the glory of the Lord from his place, &c. Jgi^^ Hahah 
ii. 14. For the earth shall he filled with the knowledge of the glory of 
the Lord as the waters cover the sea..^^^ 

Seventh part shows that the inner glory of God, or Holy Spirit, 
is given to lead us into the true sense of his word, so that we can par- 
take of the Divine nature according as we follow its instructions. See 
John xiv. 15, 16. And I will pray the Father, and he shall give you 
another Comforter, that he may abide with you for ever, even the 
Spirit of truth, whom the world cannot receive, because it seeth him 
not, neither knoweth him ; but ye know him, for he dwelleth with you, 
and shall be in you. John xv. 26. But when the Comforter is come 
whom I will send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he shall testify of me. John xvi. 
13, Howbeit when he, the spirit of truth is come, he will guide you 
into all truth, for he shall not speak of himself, but whatsoever he 
shall hear, that diall he speak ; and he will show you things to come. 
Matt. vii. 24 to 29. Therefore, whosoever heareth these sayings of 
mine, and doeth them, I will liken him unto a wise man which built his 
house upon a rock, &c. (Rom. x. 17 ; John viii. 31, 32, &c.) John 
i. 12. But as many as received him, to them gave he power to be- 
come the sons of God, even to them that believed on his name. James 
i. 18. Of his own will begat he us with the word of truth. John iii. 
5 to 21. Jesus answered, Yerily, verily, I say unto thee, except a 
man be born of water and of the spirit, he cannot enter into the king- 



68 THE CinilSTIAS WATCHMAK 

dom of God, &c. 2 Peter i. 4. Whereby are given anto as exceed- 
ing great and precious promises ; tliat by thc^se ye might be partakers 
of the divine nature. Rom. viii. 14. For a^ many as are led hj the 
Spirit of God, they are the sons of God. Titus i. 1, 2. 

Eighth part shows that the soul of man came from the Holy Spiini 
or inner glovy of Godj and is supported with power and life hy it. 
See 1 Cor. xi. t. For a man indeed ought not to cover his head, for- 
asmuch as he is the image and glory of God, but the woman is the 
glory of the man. Eph. iii. 14 to 16. For this cause I bow my knees 
unto the Father of our Lord Jesus Christ, of whom the whole family 
in heaven and earth is named, that he would grant you according to 
the riches of his glory, to be strengthened with might by his Spirit in 
the inner man. 1 Peter iv. 14. If ye be reproached for the name of 
Christ, happy are ye ; for the Spirit of glory and of God resteth upon 
you. 1 Peter v. 10. But the God of all grace, who hath called us 
unto his eternal glory by Christ Jesus, after that ye have suffered 
a while, make you perfect. 

Ninth part shows how the soul of man came from the Holy Spirit or 
inner glory of God, See Luke i. 34, 35. Then said Mary unto the 
angel, How shall this be, seeing I know not a man ? And the angel 
answered and said unto her, The Holy Ghost shall come upon thee, 
and the power of the Highest shall overshadow thee ; therefore also, 
that holy thing wdiich shall be born of thee, shall be called the Son of 
God. Gen. ii. t. And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life, and man be- 
came a living soul. John xx. 21, 22. Then said Jesus to them again, 
Peace be unto you, as my Father hath sent me, even so send I you ; 
and when he had said this he breathed on them, and saith unto them, 
Receive ye the Holy Ghost. Exod. xxxi. 1 to 11 ; Isa. xi. 1 to 4, &c. 

Tenth part shows that Christ is our brother in regard to his soid, 
hut our everlasting God and Father in regard to his Word of Divine 
power. See John. xx. It. Jesus saith unto her, Touch me not, for I 
am not yet ascended to my Father ; but go to my brethren, and say 
unto them, I ascend unto my Father and your Father, and to my God 
and your God. Isa. ix. 6, 7. For unto us a child is born, unto us a 
son is given : and the government shall be upon his shoulder : and \m 
name shall be called Wonderful, Counsellor, The Mighty God, The 
everlasting Father, The Prince of Peace, &c. Colo. i. 3 to 23. 

Watchman. — I remember that a few years ago, when I was conti^nd- 
ing with a skeptic about God, that he showed to me a safe in his store, 
and said : That God was there, and his essence was there and every 
where. I then admitted of a degree of his power being there, but 
denied that his essence was there, and I showed to him the rays of the 
sun, that was shining through his window very powerfully, it being a 
hot summer^s day, that made both he and I sweat, and I told him that 
he both saw and felt that there was a degree of the pov/er of the sun 
in his store ; but that its essence v/as ninety-five millions of miles oil', 
and thus it is with God, for his essence dwells in heaven, but degrees 
of his power are through all worlds, and all that they contain, and in 
that power we live and move and have our being, and are depending 
upon it for life. See Rom. i. 16 to 25 ; Heb. xi. 6 ; Eph. iii. 2 to 
20 ; Jer. ix. 23, 24 ; xxiii. 23 24 ; Phil iii. 2 to 21, &c. 



THE CIIKISTlAJi WATCHMAN. 69 

A Synopsis of what the Watchman considers to be Bible Doctrines. 

1st. That the Christians^ God is a Spiritual Essence, (or the essence 
of all power, ) existing in Three Divine Powers of Soul, Word and 
Spirit, which are co-equal, co-essential, and co-eternal, Luke i. 35 ; 
Heb. i. 3 ; Rom. xv. 18, 19. 

2nd. That Christ is the eternal Word of God, and the power by 
which the soul makes and upholds all things, and Christ is our brother 
in regard to his soul and body, but our God and everlasting Father 
by his Word of divine power, John i. 1 to 34 ; Eph. i. 9 to 14 ; Heb. 
i. 1 to 14 ; Colo. i. 15 to 11 ; John xx. 11 ; Isa. ix. 6, 1, &c. 

3rd. That the Holy Spirit, or inner glory of God, proceeds from the 
Father, or soul, or intellectual powers, or seven spirits of God, Ezek. 
i. 3 to 28 ; Rev. v. 6 ; Isa. xi. 1 to 4 ; xlii. 1 to 8 ; John xv. 26, &c. 

4th. That God only hath the essence of immortality dwelling in the 
light, or an effulgence of glory, and that the immortality of angels and 
men come from him as a secondary power, which has to depend on him 
for the support of their immortality, like the rays of light and heat 
come from the power of our sun, and gives life to vegetation, &c., 
without being particles of that sun, Rom. xiii. 1 ; Ps. civ. 1 , 2 ; 1 Tim. 
vi. 12 to 16 ; Luke i. 35, &c. 

5th. That the soul of man came from the power of the Holy Spirit, 
or inner glory of God, like the rays of light and heat come from the 
power of our sun, therefore it has a degree of the immortal pov/er in 
it. Yet it requires three more elements to complete its immortality 
and quaUfy it for heaven, the perfect state, and the soul of Eve came 
from Adam, and then she became the mother of all living, therefore we 
are all brethren. Gen. ii. 1 ; iii. 15, 20 ; 1 Cor. iv. 15 to It ; James 
L 18 ; John iii. 1 to 13 ; Rom. viii. 1 to 39 ; Luke i. 35, &c. 

6th. The soul of man is constituted of a heart and mind, and seven 
intelligent powers, thus made or organized in the image of God, there- 
fore qualified to reason with him. Gen. i. 26, 2t ; 1 Cor. xi. 1 ; Rev. 
V. 6 ; Isa. i. 18 to 20, &c. 

1th. The soul of man continues in a conscious state after it leaves 
the body, for Christ commended his spirit into his Father's hands, and 
Stephen prayed to Christ to receive his spirit, which meant something 
more than saying, Lord receive my last breath ; or that the soul slept 
with the body until the resurrection, for the body gave up the soul, and 
Christ's body was to be the lirst that should rise from the dead ; but 
according to Mr. Storrs' doctrine, Moses was the first that rose from 
the dead, for Moses died and God buried him, and he appeared to 
Christ and talked to him at his transfiguration, Luke xvi. 19 to 31 ; 
xxiii. 46 ; Acts vii. 59 ; xxvi. 23 ; Deut. xxxiv. 4 to 6 ; Mark ix. 
1 to 8, &c. 

8th. That the Christians' God is a merciful, reasonable, and good 
being, and not an unmerciful and tyrannical God, as the Millerites and 
Infidels have represented him to be, (in making things worse instead 
of better, ) for Christ has promised to have mercy on all men, even at 
the judgment of the unjust, as far as their case will admit of mercy, Ps. 
c. 5 ; Jer. iii. 12 to 18 ; Micah vi 8 ; Matt. v. t ; x. 40 to 42, &c. 

9th. The plan of God's government is to overcome evil with good 
at the end, through experience, and an increase of knowledge, and a 
destruction of the cause of evil, Rom. v. 3 to 5 ; xii. 21 ; Dan. xii. 4 ; 



70 THE CfliUSTIAN WATCHMAN. 

Heb. ii. 14 ; 1 John ill. 8 ; Rev. xx. 11 to 15 ; Ps. cxlv. 3 to 20; 

Rev. y. 12, 13, &c. 

10th. That the number seven is the main rule v/hicb the Lord works 
by in the plan of his government for his own honor, Gen. ii. 1 to 3 ; 
Lev. iv. 6 ; xxv. 8 to 2T ; Dan. iv. 16 ; Rev. i. 1 to 4, &c. 

11th. That the Lord has given both the righteous and the presump- 
tuous Jews into the hands of the despotic powers of this earth, for 
seven prophetic times, for their neglect of duty and bad conduct, Ezek. 
xxi. 3 to 5 ; Lev. xxvi. 14 to 46 ; 2 Chron. xxxiii. 9 to 11 ; Jer. xii 
7 to It ; Deut. xxvii. 26 ; Isa. v. 24, &c. 

12th. That our Maker's object in bringing the righteous (or those 
who are disposed to do right, 2 Cor. viii. 12) into tribulation with tho 
wicked, or trying their faith, is to purify unto himself a pecuhar people, 
zealous of good works, for rulers, Deut. viii. 1 to 20 ; Dan. xii. 10 ; 
1 Peter i. 7 to 25 ; Titus ii. 11 to 15 ; Exod. xix. 3 to 9 ; Rev. ii. 
24 to 29, &c. 

12th. That the prophetic periods are not past, as the Millerites have 
represented, for the 1335 days, or prophetic years, will only terminate 
after the overthrow of all the anti-Christian rulers, when the seven 
times of the Gentile power runs out, between 1866 and 1870, accord- 
ing to scripture, and the best evidence of the Church, Luke xxi. 20 to 
24 ; Rom. xi. 25 to 32 ; Matt. xiii. 40 to 52, &c. 

14th. That the sign of the coming of the Son of man is to be the 
Ancient of days, or God the Father, who is to come a short time be- 
fore Christ, and appear with his glory in the heavens, or firmament, 
Dan. vii. 9 to 14 ; Ps. cii. 16 ; Matt. xxiv. 23 to 30, &c. 

15th. That it is our duty to exhort one another, and so much the 
more as we see the day of the Lord approaching, by the prophetic 
periods, and to look for that blessed hope of the glorious appearing of 
the great God and our Saviour Jesus Christ, Heb. x. 23 to 25 ; ix. 
28 ; Titus ii. 11 to 15 ; 2 Tim. iv. 1 to 8 ; Rev. xii. 12 ; xiii. 5 ; Dan. 
vii. 21, 22, &c. 

16. That the glorious appearing of the great God and our Saviour 
Jesus Christ will begin between the present day and the end of the 
Jewish year 1870, according to scripture and the best evidence of the 
Church, or else we shall all be in the dark on the prophetic periods, 
Lev. xxvi. 14 to 46 ; Dan. viii. 13, 14 ; Luke xxi, 7 to 36 ; Matt, 
xxiv. 23 to 30 ; Rom. xi. 25 to 32 ; Rev. xii. 12, &c. 

17th. That Christ is now this year, 1854, bringing about a state of 
things in favor of Jerusalem and his people by this religious war, so as 
to fulfil that prediction in Ps. cii. 13, Thou shalt arise and have mercy 
upon Zion, for the time to favor her, yea, the set time is come, Dan. 
viii. 15-17, &c. 

18th. After the Ancient of days comes the world is to be warned 
from infallible authority, and by faithful messengers who are to pro- 
claim the everlasting Gospel to every nation, kindred, tongue and peo- 
ple, saying, Fear God and give glory to him, for the hour of his judg- 
ment is come. Rev. xiv. 6 to 12 ; xviii. 4 to 10 ; Jude 14, 15, &e. 

19th. That all the people will be under condemnation, when the 
Ancient of days comes, who are found in rebelhon against the gospel 
of Christ, or neglecting their duty for any selfish or worldly object, 
therefore their names will not be written in his book of remembrance 



THE CHRISTIAN WATCHMAN. n 

as being justifiable, and consequently lose all claim to any heavenly 
inheritance, Matt, xvi, 24 to 27 ; James iv. 4 ; Luke xxi. 24 to 36 ; 
Mai. iii. 13 to 18 ; Dan.xii. 1 ; 1 Cor. ix. 24 to 27 ; Heb. xii. 1 to 9. 

20th. That Christ may appear within that prophetic hour, and raise 
the righteous dead, and change the righteous living, and present them 
to the Ancient of days, and receive his kingdom from him, and prepare 
to execute judgment, Dan. vii. 13, 14 ; 1 Thess. iv. 13 to 18 ; Isa. 
xxvi. 20, 21 ; Rev. xv. 1 to 8, &c. 

21st. There will be mercy when Christ comes, for all the people who 
submit to him and obey his everlasting Gospel, and the Bible shows 
that the Millerite doctrine of no mercy for the ignorant at Christ's 
coming is not true, Matt. v. 7 ; 1 Tim. i. 12 to 16 ; John ix. 39 to 41 ; 
Jude 14 to 21 ; Lev. iv. 1 to 35 ; v. 7 to 19 ; Ps. c. 5. 

22nd. That Christ comes to instruct, and convince, and save those 
people who take the warning and obey his Gospel, and not to destroy 
them from .off the face of the earth and send them to hell, without 
first giving them correct instruction and warning, Ps. ii. 6 to 12 ; Ixxii. 
1 to 19 ; 1 Tim. ii. 1 to 8 ; Jude 14, 15 ; Rev. xviii. 1 to 10, &c. 

23d. That a great number both of Gentiles and eTews will take the 
warning and submit to Christ and obey his Gospel, and thus be brought 
into the kingdom of God on earth, as subjects without any inheritance, 
Ps. Ixvi. 3, 4 ; Zech. ii. 10 to 13 ; viii. 20 to 23 ; xiv. 1 to 21 ; Isa. 
Ix. 1 to 22, &c. 

24th. That the seven last plagues are yet in the future, and did not 
end in 1840,. as the Miilerites have represented them ; and the object 
of those plagues is to bring the unjust to a better sense of their de- 
pendence and duties, Isa. i. 27, 28 ; xxvi. 8 to 14 ; Rev. xv. 1 to 8. 

25th. That the taking away of Satan's dominion is to be a gradual 
work, and not an instantaneous work, as the Miilerites have represented 
it, Dan. ii. 44 ; vu. 26 ; 2 Thess. ii. 7 to 13 ; Matt. xiii. 36 to 43 ; 
Rev. xvi. 1 to 21, &c. 

26th. That all the presumptuous sinners are to be destroyed from off 
this earth, and sent to prison until the general judgment, who will not 
submit to Christ and obey his Gospel, after they are correctly instructed 
and warned, and they will not be allowed to remain in the four corners 
of this earth during the thousand years' reign of Christ, as Professor 
Stuart and other ministers have represented, Dan. vii. 13, 14 ; Isa. 
xxiv. 21 to 23 ; Ix. 12 to 22 ; 2 Thess. i. 3 to 10 ; Rev. xi. 15 to 18. 

27 th. That Jerusalem will yet rule over her Roman oppressor, Isa. 
Ix. 1 to 22 ; Micah iv. 1 to 7 ; Zech. xii. 1 to 14 ; xiv. 1 to 21, &c. 

28th. That Christ is to reign personally and visibly on the throne of 
his father David in Jerusalem, by his glory, hke his Father reigned 
over the Jews, Ezek. xxi. 25 to 27 ; Luke i. 30 to 33 ; Acts iii. 19 
to 21 ; Dan. vii. 13, 14 ; Isa xxiv. 21 to 23 ; Micah iv. 1 to 7 ; 
Exod. XXV. 21, 22, &c. 

29th. That Christ and his saints are to rule over all the nations of 
this earth with a rod of iron or force, by plagues upon the presmptuous 
sinners, for a thousand years, during the Sabbath of rest. Rev. ii. 24 
to 29 ; V. 10, XX. 1 to 6 ; Zech. xiv. 16 to 21 ; Heb. iv. 1 to 16, &c. 

30th. There is a hell, or prison, or purgatory, where those people 
who die in an unjust state are sent to until the general judgment ; yet 
uot a purgatory wdiere they purify and qualify souls for heaven by force 



^2 THE CHRISTIAN WATCHMAN. 

of punishment, as the Roman Catholics, and some of the Universalists 
represent. Bat a purgatory where the unjust are brought under seri* 
ous reflections, and bitter taunts and reproaches, and deep anguish of 
soul, with waves of trouble and sorrow, in regard to their past life, and 
there submit to Christ through necessity, and then pray to him to fulfil 
his promise of mercy at the general judgment, 1 Cor. xv. 24 to 28 j 
Luke xvi. 19 to 31 ; 2 Sam. xxii. 1 to T ; Ps. cxvi. 1 to 8 ; Isa. xiy. 
1 to 27 ; Matt. v. 1 ; x. 40 to 42 ; Rev. v. 13, &c. 

31st. The justified are those people who voluntarily submit to the 
Lord's instruction in this life, and obey it through a love of the prin- 
ciples and spirit of his government, and this makes the great distinc- 
tion between them and the unjust, and the rulers and subjects, and the 
heirs and disinherited. Rev. ii. 24 to 29 ; Rom. viii. 13 to 17 ; Luke 
xiii. 28 ; Numb. xiv. 10 to 12, Matt. v. 5, &c. 

3 2d. That it is our greatest interest and duty for to learn to undei- 
stand the true principles and spirit of God^s government, and Christ 
shows to us how we are to learn, John v. 39 : Search the scriptures, 
for in them ye think ye have eternal life, and they are they which testify 
of me. Eph. v. 1 7 : Wherefore be ye not unwise, but understanding 
what the will of the Lord is. John iv. 21 to 24 ; Luke x. 25 to 37 ; 
Prov. iv. 13 ; Matt. xxi. 22 ; vii. 24 to 29 ; Hosea xiv. 9 ; Jer. ix. 
23, 24 ; John xiv. 13 to 21 ; xvi. 13 to 15 : Phil. iii. 7 to 21 ; Eph 
vi. 1 to 18 ; Colo. i. 3 to 28, &c. 

33d. The object of Christ's coming is to destroy Satan and his 
works, and restore all things spoken of by the prophets, to as good a 
state at the end as they were at the beginning, and when the cause is de- 
stroyed, then the effect will cease, Heb. ii. 14 to 18 ; 1 John iii. 8 ; 
Rev. xi. 15 to 18 ; Isa. i. 24 to 28 ; Acts iii 12 to 21 ; Matt. xv. 13. 

34th. That Satan is to be let loose again for a little season after the 
thousand years reign of Christ, to try the people's faithfulness to 
Christ's government, and when Satan managed to seduce some of the 
bright angelic hosts in heaven to rebel against the laws of God, how 
miich easier will it be for him to seduce some of the weak-minded and 
ignorant people of this earth to rebel against Christ's government, and 
bring destruction on themselves, who neglect to gather a knowledge 
of their true interests and duty. Rev. xx. 7 to 10 ; xii. 7 to 17 ; 1 
Peter iv. 12 to 19 ; Dan. xii. 4, 10 ; Hosea iv. 6 ; Rev. xx. 6 to 9 . 
Rom. vi. 16, &c. 

35th. After the Lord has destroyed all the evil from off the earth, 
then he reduces this world also to its former spiritual state, and causes 
a general resurrection of the unjust, who must all appear before the 
judgment -seat of Christ and give an account of their deeds done in the 
body, which are written in the books. Rev. xx. 11 to 13 ; Heb. i. 10 
to 12 ; Rom. xiv. 10 to 12, &c. 

36th. There will be mercy at the general judgment for all the un- 
just, according to their works of mercy and charity in this life, for 
tivery man is to be rewarded according to his works, so that even those 
who have only given a cup of cold water to one of their brethren for 
the service of Christ, will not lose his reward. But they who have 
shown no mercy is to have judgment without mercy. Matt. v. 7 ; x. 
34 to 42 ; xvi. 24 to 27 ; xxv. 24 to 46 ; Rom. xi. 25 to 32 ; 1 Cor 
ix, 16 to 27 ; James ii. 13, &c. 



73 

No. 4. 

A REPLY TO DR. SAWYER OF THE UNIYERSALIST CHURCH. 
On the Destiny of Man. 

Watchman. — Although I cannot agree with Dr. Sawyer on his 
doctrine of the final holiness of all men. Yet to be consistent with 
the Bible, of acknowledging things according to the evidence they 
present, Matt. di. 12. I must admit that Mr. Sawyer's doctrine of 
the Almighty being our Father, is in a better sense than chat advo- 
cated by Mr. Wescott the Baptist minister. For after the Baptist 
minister got into his own church, and had all the argument to him- 
self, he tried to get over the doctor^s arguments by saying, That the 
beasts, and birds, and fish, was God's creatures as much as we are ; 
and thus tried to bring down the souls of men to the level of the 
brute creation, which shows what low degrading means some minis- 
ters will resort to for selfish and sectarian objects, instead of follow- 
ing Christ's instructions on those important subjects. See Matt. x. 
31. Mark viii. 34 to 38, &c. 

Again, I admit that Dr. Sawyer had the best of the argument in 
the discussion with the Methodist minister on the Punishment of the 
Unjust ; for as the Dr. said, That if endless misery was to be the 
punishment of the unjust, it would be a Father's hand that would 
inflict it ; which contradicts scripture and represents the Almighty, 
as the greatest tyrant that ever existed, and helps to confirm some of 
the infidel doctrines, even if we came from nothing ; but we are his 
offspring, and therefore came from him. Again, another minister in 
this city a few days since, the name of Mr. Hatfield whom I have 
found 10 be very plain, open, candid and honest in his preaching on 
some subjects ; but in trying to make his doctrine of endless misery 
appear true, he represented that the Almighty w^as more than a fath- 
er, for he was also a judge, and if it was right for him to inflict his 
people with one hour of misery in this life, it would be right for him 
to inflict them with eternal misery in the next. I admit that the 
Almighty is also a judge, but the Bible represents him as exercising 
so much u)ore of that conscious, noble, generous, charitable and 
friendly spirit which belongs to the character of a good judge, than 
what is exercised by a tyrant. And shall not the Judge of all the 
earth do right. Gen. xviii. 25 to 32, &c. 

See Ps. ciii. 8 to 14. The Lord is merciful and gracious, slow to 
anger, and plenteous in mercy. He will not always chide, neither 
will he keep his anger forever, &c. Jer. iii. 12. Go and proclaim 
these words toward the north, and say, Return, thou backsliding Is- 
rael, saith the Lord ; and I will not cause mine anger to fall upon 
you : for I am merciful saith the Lord, and I will not keep anger 
for ever. Judges x. 1 6. And they put away the strange gods from 
among them, and served the Lord ; and his soul was grieved for the 
misery of Israel. Isa. i. 18 to 20. Come now, and let us reason to- 
gether, saith the Lord, &c. 

Watchman. — I have written to Dr. Sawyer for evidence on his 
doctrine of the Holiness of ail Men ; but he has not given any sub- 
stantial evidence as may be seen by his comments ; yet I esteem him 
for his labor in giving to me his evidence at my request. 

J. MITCHELL, 10 Eldridge st, N. Y., Price 6d. e^ n\imber, with cover, 



^4 THE CHRISTIAN WATCHMAN. 

Dear brother — I attended your preaching in the evening of the 
1 9th of the last month, at the Orchard-street church, and I took a 
few notes of your sermon (on Dent, xxxii. 31.) And as you said 
that you took the Bible for your only creed in religious matters, 
and by that means you could grow a little, or progress in religion. 
Now, brother, I also take the Bible for my only infallible rule of 
faith and practice, and I wish to know the reason why you and I 
differ in regard to the true sense or meaning, or doctrines of the 
Bible, for I am willing to go as far on the principle of charity as 
the Bible will admit of But in all my search through the Bible, 
I have not yet found anj^ part of it which authorises the doctrine 
of the final holiness of all men ; but if you show to me any proper 
and substantial ground in scripture for that doctrine, I will thank 
you for your labor, ( 1 Thess. v. 12 — 24,) for I wish to arrive at 
the truth of this important subject. I will call for the informa- 
tion after you have had the notes one week. 

I remain your humble servant, 

J. MITCHELL, iV. Y. Sejpt. 1855. 

Please to examine these notes, and if you see any thing wrong 
in them correct it, and subscribe your name to them. 

The following notes have been revised and corrected by the 
Doctor. 

1. Doctor, — The doctrine of endless punishment, which is advo- 
cated by the orthodox churches, must be either true or false. If 
it is true, then so much worse for the human race ; but if it is 
false, then it is mischievous and abominable — though men may 
run into many errors, and serious errors in doctrine, and yet bo 
christians. 

2. Doctor. — Their rock is not as our rock in regard to the God- 
head, for the Trinitarians, by their doctrine of the trinity, repre- 
sent three Gods ; but we believe that there is but one God, the 
Father of whom are all things and we in him ; and that there is 
united with the Father the Lord Jesus Christ, by whom are all 
things and we by him, 1 Cor. viii. 6. Trinitarianism runs either 
into three Gods, (in theism,) or into absolute monotheism, or one 
God in three forms — three modes of manifestation. Whoever 
attempts to explain the doctrine will find himself necessarily 
gliding into one of these views — an absolute trinity, or triunity, 
is in its very expression absurd. 3. None of the Trinitarians 
themselves know which of the three Gods is the right one to pray 
to, and I know of only one man who has taught us how to pray 
to the trinity, which may be seen in the language of the Athana- 
sian creed ; and also a prayer in the English prayer book, where 
the petition is first offered to God the Father, second to God the 
Son, third to God the Holy Ghost, and finally to the holy and 
blessed Trinity. But we pray to God the Father in the name of 
Jesus" Christ, and Christ himself prayed to the Father, and has 
taught us to pray to the Father and to none else. (John xvi. 26.) 
i.^^^r^ Trinitarianism tends to break down reason^ for it teaches what con- 
tradicts reason — what reason cannot understand nor in any manner ap- 
preheM,' ^ 



THE CURISTIAiX WATCHMAN. ^ ^5 

5. Doctor. — Their rock is n«»t as our rock in reg'ard to justice ; 
for we believe that every man is to be rewarded according to his 
works. Look at the history of Esther and the galhnvs that Ha- 
man erected for Mordecai, for at the end Haman was hung upon 
it himself; we call that justice. And how often do we see right 
mourning in poverty and rags, while wrong is flourishing in 
the luxuries of life, which shows that right does not always get 
justice in this life, but it will in the next; and the human soul has 
a right to demand justice according to the high character of God. 

6. Doctor. — Their rock is not as our rock in regard to moral 
government ; for we believe that God created all men to be holy 
and happy in him, and that he chastises us for our profit, that we 
may be partakers of his holiness, (Heb. xii. 9, 10,) and he will 
surely bring us to that destiny and never leave us. Was God 
compelled to create men? certainly not. And the orthodox 
Churches pray that all men may be saved and come unto the 
knowledge of the truth, (1 Tim. ii. 1-4) ; but do the theories of 
the religious world teach such a result ? no, for they teach that 
the unjust are to have an eternal life of the most grievous tor- 
ments of soul and body without intermission in hell. I do not 
deny that any believe in endless punishment, but maintain that 
none desire it — that all pray for Universalism. The evidences of 
Universalism are very various, and may be stated in a great va- 
riety of ways ; allow me to suggest the following for your con- 
sideration : 1. Suppose God, when he created man, had some end 
in view ; what was it ? i|^* The chief end of man is to glorify God 
and enjoy him for ever — in other words, to he holy and hajpjpy — this was 
the 'promised end of alL'°^^ But to be capable of glorifying God 
and enjoying him forever, man must be a moral being, and to be 
moral he must be free, and if morally free, then it was possible 
for him to sin — through his moral powers man became a sinner. 

2. For a sinner to glorify God and enjoy him, it is indispensable 
that he should be saved — saved not from the punishment of sin^ 
but from sin itself, from the commission of sin, the love of sin 

3. Christ was sent into the world to work out this salvation Fe 
was called Jesus because he was to save his people from their 
sins, (Matt. i. 21.) He was sent to the world by the Father, who 
loved the world and would have the world saved — mark, not a few 
out of the world, but the whole world. 6. In executing his mis- 
sion, Christ died the death of the cross — died for all, gave himself 
a ransom for all, tasted death for every man. 6. As the result of 
this mission and death, all men will ultimately be saved : And I, 
if I be lifted up from the earth, will draw all men unto me ; He 
shall see of the travail of his soul and be satisfied ; He must reign 
till he shall have subdued all things to himself, and then he shall 
become subject to the Father and God be all in all ; For in the 
name of Jesus every knee shall bow, of things in heaven and 
things on the earth, and things under the earth, and every tongue 
shall confess that he is Lord to the glory of God the Father. 
Thus reason and scripture unite to teach that the devil shall be 
destroyed and sin put away, and everlasting righteousness be 
brought in. 



'?^^ THE CHRISTlAiX WATCHMAN. 

1. Watchnan, — The Bible shows to me that the punishment of 
the unjust is unlimited, and that the happiness of the righteous 
and punishment of the unjust is alike in its duration, and gives no 
ground for the doctrine of limited punishment to the unjust ; and 
will the Doctor say that the following texts only mean a limited 
punishment to the unjust: (See Dan. xii 1-3.) And many of 
them that sleep in the dust of the earth shall awake, some to ever- 
lasting life, and some to shame and everlasting contempt. Matt. 
XXV. 46, And these shall go away into everlasting punishment, 
but the righteous into life eternal. 2 Thess. i. 3--11, Taking ven- 
geance on them that know not God, and that obey not the gospel 
of our Lord Jesus Christ, who shall be punished with everlasting 
destruction from, the presence of the Lord and from the glory of 
his power. Matt. xii. 32, And whosoever speaketh a w^ord against 
the Son of man it shall be forgiven him, but whosoever speaketh 
against the Holy Ghost it shall not be forgiven him, neither in 
this world, neither in the w^orld to come. Rev. xxii. 11, He that is 
unjust let him be unjust still, and he that is holy let him be holy still. 

Yet I believe that the orthodox (as they are named) are wrong 
in only representing two places for the human race after this life, 
viz., Heaven for the justified, and an eternal life of the most 
grievous torments of soul and body without intermission in hell 
for the unjust. For the Bible shows to me that those of the un- 
just who obtain mercy and a continuance of life at the genera 
judgment, (Matt. v. 7, x. 41, 42) are to have a moderate punish- 
ment, and that is to be cast out from the presence of the Lord and 
from the glory of his power, or, banished from heaven to somo 
other planets, under everlasting shame, disgrace, and contempt, 
See Matt. viii. 12, 1 Cor. ix. 27, 2 Thess. i. 7-11, Luke xii. 47-53. 
xiii. 28, xiv. 33-35, John v. 22-29, Rev. xxii. 14, 15, &c. That 
v/ill not be extreme punishment, for they will submit to all tho 
laws of God and swear allegiance to his government, before the 
promise of a future life is given to them. Ps. Ixvi. 3, Isa. xlv. 22- 
25, Phil. iii. L3-21, I Cor. xv. 24-28, &c. And when they are un- 
der subjection they will not be in rebellion ; then various seasons 
and degrees of happiness will follow, for obedience to the laws of 
God will produce happiness even in the farthest planets of God's 
universe, and there are many sweets in life under a great variety 
of circumstances, as may be seen in this life. But the presumptu- 
ous sinners are to be cast into a lake of fire and brimstone, which 
is the second death, and thus be deprived of the blessings of life. 
See John iii. 36, Matt. xxv. 41, Rev. xx. 11-15, xxi. 7, 8, &c. 

And even our astronomers show to us that our Maker has plen* 
ty of planets to send the unjust to without taking them to that 
perfect state of holiness and happiness in heaven, for heaven is 
the place where the rulers are to dwell, who have voluntarily ac- 
cepted of the laws of God and obeyed them according to their 
knowledge and means — Ps. ciii. 19, ci. 6, cxl. 13, John xii. 26, Rev. 
ii. 24-29, Luke xix. 12-27, Matt. xxiv. 45-51, &c. And there will 
be no life given to the presumptuous sinners, and those who have 
shown no mercy, for they are to have judgment without mercy 
and to be destroyed without remedy ; James ii. 13, Prov. xxix 



THE CHRISTIAN WATCHMAN. n 

The Watchman's Reply to Dr. Sawyer on the Doctrine of the Trinity. 

Watchman. — In regard to the Trinitarians representing- three 
Gods by their doctrine of the Trinity, and nor knowing which is 
the right one to pray to. Now for my part I am not respouBi'Dhj 
for what other people believe, as I am not a minister of the 
gospel of Christ. Yet I consider it to be my greatest interest 
and duty for to learn to know the truth of the gospel of Christ, 
and to exhort others according as I find the best evidence of 
the truth, Rom. xv. 4 to 13. Heb. iii. 12 to 19, &c. And the first 
principle of Protestantism, is to search the scriptures ourselves, 
and discover according to the best of our understanding, what 
they teach and what they do not teach, so as to be able to give a 
good reason of our hope or belief, on sound principles, (1 Peter 
iii. 15 ; John v. 39; Luko vi. 40 to 49, &c.) and not have Infi- 
dels saying with truth, That the Christians themselv^es don't know 
what they worship, or as Christ, said to the woman of Samaria, 
Ye worship jq know not what. God is a Spirit and they that 
worship him must worship him in Spirit and in Truth, for the 
Father seeketh such to worship him. And this is life eternal, that 
they might know thee, the only true God, and Jesus Christ whom 
thou has sent, John iv. 23, 24. xvii. 3. 2 Peter iii. 18. Jer. ix. 23, 
24, &c. 

2. I admit that the Bible in general, or in most cases, teaches 
us to pray to God the Father in the name of Christ. Yet in some 
cases, it shows that it is proper and necessary to pray to Christ ; 
For we are commanded to honor the Son even as we honor the 
Father, John v. 22, 23 ; And especially since the Father hath 
given him power over all flesh, John xvii. 1, 2 ; And the keys 
of hell and death, Rev. i. 18 ; And Clirist was manifested — to 
destroy him that had the power of death, that is the devil and 
his works, 1 John iii. 8. Heb. ii. 14, 15, and to subdue all things 
unto himself, Phil. iii. 12 to 21. 1 Cor. xv. 24 to 28. And Jacob 
and Stephen and Paul, prayed to Christ, Gen. xlviii. 15, ? 6. 
Acts vii. 59. 2 Tim. iv. 22, &c. Now is it not right for to pray 
to Christ, to speedily accomplish that great work of subduing 
all things to himself, which he has voluntarily undertaken, John 
iv. 34 ; 10. n, 18. Heb. x. 7 to 31. &;c. 

3. Again, both the apostles and angels Wi)r3hip Christy See 2 
Peter iii. 18. But grow in grace and in the knowledge of our 
Lord and Saviour Jesus Christ : To him be glory both now and 
forever, Amen. Matt, xxviii. 9 to 20, And they came and held 
him by the feet and worshiped him, &c. Heb. i. 0, When he 
bringeth in the first begotten into the world, he saith. And let 
all the angels of God worship him. I Peter iii. 22, Who is gone 
into heaven, and is on the right hand of God, angels and author- 
ities and powers being made subject unto him. Rev. v. 13. 14, 
And ev^ery creature which is in heaven and on the earth, and un- 
d'.n- the earth, and such as are in the sea, a?id all that are iu them 
heard 1 sa3^ing. Blessing, and honor, and glory, and f) )W;u- be 
unto him that sitteth upon the throne and unto the Lamb for 
ever and ever, And the four beasts said. Amen. Now would it 
be consistent with scripture, for to give such honor and glory 



IS THE CHEISTIAK WATCHMAN. _ 

to Christ, if he was only ca creature, which belongs exclusively 
to the Creator? I think not, See Isa. xlviii. 11, 1 will not give my 
crhn-y unto another. Rom. i. 25, Who changed the truth of God 
into a lie, and worshiped and served the creature more than 
th- Creator. Exod. xx. 3 to 6, Thou shalt have no other Gods 
beibre me, &c. Exod. xxxiv. 14-16, For thou shalt worship no 
other God, for the Lord is a jealous God, &c. . 

4 The Bible shows that Christ possesses two natures, hrst is 
the uncreated Word of God, second is his human nature which 
was united to the Word of divine power. See John i. 1 to 14 In 
the beginning was the Word, and the Word was with God, 
and the Word was God, the same was in the beginning with 
God, All things were made by him, and without him was not 
anv thing made that was made ; In him was life, and the life 
was the Tight of men, &c. Luke iv. 4, And Jesus answered hun 
sayino-. It is written ; That man shall not live by bread alone, 
but by every word of God. John xvi. T to 15, Howbei when 
he the Spirit of truth is come, he will guide you into all truth, 
for he shall not speak of himself, but whatsoever he shall hear, 
that shall he speak, and he will shew you things to come. He 
shall glorify me, for he shall receive of mine and snail shew it 
unto you All things that the Father hath are mine ; therefore 
said I that he shalftake of mine and shall shew it unto you. 
Colo i 16 17, For by him were all things created that are in 
heaven and that are in earth, visible and invisible, whether they 
be thrones, or dominions, or principalities or powers— all things 
were created by him and for him, and he is before all things, and 
by him all things consist. Rev xix. 11-16. And his narne is 
called the Word of God, &c. Thus the Bible shows that Chubt 
is both our Creator and Preserver ; therefore I worship him as 
such and not as a creature. _ i^f m n .a ^^a 

5 Again, the Bible shows that Christ is our Mighty God and 
Everlasting Father, by his Word of Divine power, and when 
man was tS be made the Trinity was called into action, see Isa 
ix 6 1 For unto us a Child is born, unto us a Son is given, and 
the gov^ernment shall be upon his shoulders • and his name shall 
be called the Wonderful, Counsellor, the Mighty God the Eve - 
lasting Father, the Prince of Peace. Gen. i 26, 27, And God 
said, let us make man in our image, after our likeness &c. b 
God created man in his own image, in the image of God crea td 
he liim, male and female created he them. Gen ix 6, Whoso 
sheddeth man's blood, by man shall his blood be shed, for u l! e 
?mage of God made he man. 1 Cor. xi. 7, For a man, imW , 
ought not to cover his head, for he is the ima^^e and glory of God 
but the woman is the glory of the- man. Eph m. 16-19, hat 
he would grant you according to the nches of his glory to be 
strengthened with might by his Spirit in the inner man <^c 
1 Pet i 2i Being born again, not of corruptible seed but of in- 
corruptible by the Word of God which liveth and abidetn forever. 
6 Tan, Both experience and Scripture show that the inner 
man, which is the image and glory of God, contains three pow 
Ss : first is the soul, or intellectual powers of wul, wisdom, rea- 



THE CHRISTIAiX WATCHMAN, ^^ 

8on, understanding, judgment, conscience and memory, which 
is surrounded with a mind, and has the power of containing and 
receiving impressions from various sources ; second is the spirit, 
or ideas that the soul possesses and gathers from instruction, 
and books, and other things which stimulates it to action ; third 
is the power of speech by which the soul communicates its ideas 
to other souls and influences them to action, &c., and it takes 
those three powers to constitute the inner man. And the soul 
may surround itself with a beautitul paradise by a selection and 
cultivation of good ideas or knowledge. See Prov. viii. 10-36, 
Phil. iii. 8-10, Rom. viii. 4.-11, Col. i. 2-15, 1 Cor. ii. 4-15, &c. 
And even our natural sun contains three powers : first is the 
power of heat which gives life to vegetation, &c., second is the 
power of attraction, third is the power of repulsion ; yet those 
three powers make but one sun. Thus there must be three 
powers in God, from which those powers proceed ; for there is 
no power but of God, and the powers that be are ordained of 
God, Rom. xiii. 1, &c. 

7. l^&^Again, the Bible shows that our Ilock,orihe Christianas God^ 
is constituted of three Divine Powers of Soul, Word, and Spirit, that 
are dependent on each other, and therefore Co-equal, Co-essential, and 
Co-eternal; "^ig which makes but one God of Omniscience, 
Omnipotence, and Omnipresence, and that the Soul, or Father, 
is the Controlling Power, who worketh all things after the coun- 
sel of his own will, and upholds all things by the Word of his 
power, and works mighty signs and wonders by the power of 
his Holy Spirit— Luke i. 34, 35 ; Eph. i. 10, 11 ; Heb. i. 1-3 ; 
Rom. XV. 13-19, &c. l^i^^John xiv. 7-11, — If ye had known me ye 
should have known my Father also, and from henceforth ye knotv him 
and have seen him ; Philip saith unto him, Lord, show us the Father, 
and it svfficeth us ; Jesus saith unto him, have I been so long time with 
you, and yet hast thou not knoivn me, Philip ; he that hoih seen me hath 
seen the Father, and how sayest thou, then, show us the Father 1 believest 
thou not that I am in the Father and the Father in me ; the words that 
I speak unto you I speak not of myself, but the Father that dwelleth in 
me, he doeth the works ; believe me that I am in the Father and the 
Father in me. John x. 30, I and my Father are one.^'^ig 

8. Again, the Word and Spirit of God is represented by Scrip- 
ture as the two arms of his power ; see Deut. xxxiii. 27, The 
Eternal God is thy Refuge, and underneath are the everlasting 
arms, &c. ; Isa. Ixii. 8, The Lord hath sworn by his right hand 
and by the arm of his strength, &c. ; Jer. xxvii. 4-T, Thus saith 
the Lord of Hosts, the God of Israel, thus shall ye say to your 
masters : I have made the earth, the man and the beast that are 
upon the ground, by my great power and by my outstretched 
arm, &c. ; 2 Chron. xxxii. 8, With him is an arm of flesh, but 
with us is the Lord our God to help us and to fight our battles, 
&c. ; Ps. xcviii. 1-9, His right hand and his holy arm hath got- 
ten him the victory, &c. ; Job xl. 9, Hast thou an arm like God, 
or canst thou thunder with a voice like him ; Isa. Hi. 10, The 
Lord hath made bare his holy arm in the e3^es of all the nations, 
and all the ends of the earth shall see the salvation of our God ; 



so THE CHRISTIAN WATCHMAN. 

Ps. Ixxvii, 15, Thou hast with thine arm redeemed thy people, 
the sons of Jacob and Joseph ; Isa. liii, 1-12, Who hath believ- 
ed our report, and to whom is the arm of the Lord revealed, &c. 
John xii. 3^^-46. 

9. The Bible shows that Christ existed in the form of an ang^el 
also, before he voluntarily took upon himself our nature ; see 
Gen. xlviii. 15, 16, And he blessed Joseph and said, God, before 
whom my fathers Abraham and Isaac did walk, the God which 
f(^d me all my life long unto this day, the angel which redeemed 
me from all evil, bless the lads ; Gen. xviii. 1-33, And the Lord 
appeared unto him in the plains of Mamre, &c., and he lifted up 
his eyes and looked, and lo three men stood by him, &c. ; Gen. 
xxxii. 24-30, And Jacob called the name of the place Peniel, for 
I have seen God face to face, and my life is preserved ; Exod. 
iii. 2-22, And the Angel of the Lord appeared unto him in a 
flame of fire out of the midst of a bush, &c., 4, And when the 
Lord saw that he turned aside to see, God called to him out of 
the midst of the bush, &c. ; 6, He said I am the God of thy fath- 
er, the God of Abraham, the God of Isaac, and the God of Jacob, 
&c. 1^^ Exod. vi. 2-8, And God spake unto Moses and said unto 
him^ 1 am the Lord^ and I ajpjpeared unto Abraham, unto Isaac, and 
unto Jacob by the name of God Almighty ; but by my name, JEHOVAH, 
was I not known to thevL^^^g 

10. Again, the Bible shows that it was Christ who brought the 
Israelites out of Egypt, and led them through the wilderness, 
and put them in possession of the promised land ; see Exod. 
xxxiii. 14-23, And he said my presence shall go with thee and 
I will give thee rest ; and he said unto him, if thy presence go 
not with me, carry us not up hence, &c. ; Exod. xv. 6-16, Thy 
right hand, 0, Lord, is become glorious in power ; thy right 
hand, 0, Lord, hath dashed in pieces the" enemy, &c. ; Isa. Ixiii. 
9-12, In all their affliction he was afflicted, and the angel of his 
presence saved them, in his love and in his pity he redeemed 
them, and he bare them and carried them all the days of old, &c., 
11, Where is he that put his Holy Spirit within them, that led 
them by the right hand of Moses with his glorious arm, dividing 
the water before them to make himself an everlasting name ; 
Ps. xliv. 1-3, For they got not the land in possession by their 
own sword, neither did their own arm save them ; but thy right 
hand and thine arm, and the light of thy countenance, because 
thou hadst a favour unto them ; 1 Cor. x. 1-13, And did all eat 
the same spiritual meat, and did all drink the same spiritual 
drink, for they drank of that spiritual Rock that followed them, 
and that Rock was Christ. 

Now, brother, when you produce better evidence that your 
Rock, or one Power, created the Word and Spirit of God out of 
nothing, than what I have done of their being uncreated, then I 
will admit of your doctrine, but not till then. And you may see 
in those four last numbers of the Watchm,an that, instead of Trin- 
itarianism tending to break down reason, it helps to strengthen 
reason by leading people into the Scriptural sense of God, so 
that they may, in some degree, worship him in spirit and in truth. 



THE WATCHMAN'S REPLY TO DR. SAWYER, 81 

On llie end God had in view when he created Man» 

Watchman. — In regard to the end which God hat! in view 
when he made this world and gave to man a probationary state 
of existence : The Bible shows to me that the Lord's object was, 
to give eternal life to those people who voluntarily obeyed his 
laws, and to destroy the presumptuous sinners who persisted in 
violating them, and corrupting and injuring his works ; and he 
has set life and death before the people from Genesis to Revela- 
tion ; "^^ see Titus i. 1, 2, Pawl, a servant of God and an apostle 
of Jesus Christ, Sfc. In hoye of eternal life, which God that camnot 
He, promised before the world began, Prov xvi. 4. 7^he Lord hath 
rri'ide all things for himself, yea even the 'wicked for the day of evil. 
Mai. iv. 1-3, And the day that cometh shall burn them up saith 
the Lord of hosts, that it shall leave them neither root nor branch ; 
but unto you that fear my name shall the sun of righteousness 
arise with healing in his wings, &c. ; 2 Peter ii. 9--12, The 
Lord knoweth how to deliver the godly out of temptations, and 
to reserve the unjust unto the day of judgment to be punished ; 
but chiefly them that walk after the flesh in the lust of unclean- 
ness, and despise government, presumptuous are they, self-will- 
ed, &c., but these as natural brute beasts, made to be taken and 
destroyed, speak evil of the things that they understand not, 
and shall utterly perish in their own corruption. 

2. Again, the Bible shows that all the human race have sin- 
ned, and therefore under the curse and sentence of death by the 
law, and that the Lord was under no obligation to give us the 
promise of a future life, and he would have done us no injustice 
if he had left us all in the grave at the end of this life. See 
Gen. ii. IT, But of the tree of the knowledge of good and evil 
thou shalt not eat of it, for in the day that thou eatest thereof 
thou shalt surely die ; Ezek. xviii. 4, Behold all souls are mine, 
as the soul of the father, so also the soul of the son is mine ; 
the soul that sinneth it shall die ; Deut. xxvii. 26, Cursed be he 
that confirmeth not all the words of this law to do them ; Num. 
XV. 30-36, But the soul thatdoeth aught presumptuously, wheth- 
er he be born in the land or a stranger, the same reproacheth the 
Lord, and that soul shall be cut off from among his people, be- 
cause he hath despised the Word of the Lord and hath broken 
his commandment, that soul shall utterly be cut off, &c. 
DeiU. XXX. 19, 20, 1 call heaven and earth to record this day against 
you, that I have set before you, life aiid death, blessing and cursing ; 
therefore choose life that both thou and thy seed may lire. 

3. Again, both Scripture and reason show that it is not on]y 
just, but good, for the Lord to take away life in extreme evils, 
or presumptuous conduct ; and even the Doctor himself has ad- 
mitted that it is just for men to take away life in such cases, 
which they never gave ; then how much more just is it in God 
for to take away that life which he gave, from people who per- 
sist in violating his laws, and corrupting and injuring his 
works, in the face of warning, and light, and knowledge ; for 
how could the Lord make any progress in his universe for the 
better, if he did not put a stop to such conduct ; see Gen. vi. 



82 THE CHRISTIAN ff ATCHMAK 

12, 13, And God looked upon the earth, and behold, it was cor- 
rupt, for all flesh had corrupted his way upon the earth, and 
God said unto Noah, the end of all flesh is come before me, for 
the earth is filled with violence throu.i^-h them, and behold, I wdll 
destroy them with the earth. iS&^Iiev. xi. 18, And the nations 
were angry ^ and thy wrath is come, and the time of the dead thai they 
should be judged, and that thou shouldcst give reward unto thy ser- 
vants the prophets, and to tht saints, and them that fear thy name small 
and great, and shouldest destroy them which destroy the earth, 

4. Again, the Bible shows that we have lost all claim of being* 
sons and daughters to God, by the law, in yielding obedience to 
Satan instead of our Creator, therefore we are called servants 
in Scripture ; see l^&^Rom. vi. 16, Know ye not that to whom ye yield 
yourselves servants to obey, his servants ye are to whom ye obey ; whether 
of sin unto death, or of obedience unto righteousness, Matt. vi. 24. 
JVo man can serve two masters, fpr either he will hate the one and love 
the other ^ or else he will hold to the one and despise the other ; ye cannot 
serve God and mammon. John viii. 43-44, Why do ye not under- 
stand my speech, even because ye cannot hear my word ; ye 
are of your father, the devil, and the lusts of your father y(i 
will do. Rom. i. 25, Who changed the truth of God into a lie, and 
worshipped and served the creature more than the Creator, &c.; 
2 Peter, ii. 19, While they promise them liberty, they, them- 
selves, are the servants of corruption, for of whom a man is over- 
come, of the same is he brought in bondage. 

5. Again, the Bible shows that there is no way for the pre- 
sumptuous sinners to escape the penalty of the law who die in 
their sins, without Christ for their friend, to stand before his 
Father and plead for them as their wonderful Counsellor and 
Surety : see John viii. 21, Then said Jesus again unto them, I 
go my way and ye shall seek me, and shall die in your sins ; 
whither I go ye cannot come ; Matt. x. 33, Whosoever shall de- 
ny me before men, him will I also deny before my Father which 
is in heaven; (Rev. iii. 5, 6 ; 1 Peter, iv. 17, 18.) Heb. xii. 25-29, 
See that ye refuse not him that speaketh, for if they escaped not 
who refused him that spake on earth, much more shall not we 
escape if we turn away from him that speaketh from Heaven, 
&c., IstThess. V. 3 ; For when they shall say, Peace and safety, 
then sudden destruction cometh upon them, as travail upon 
a woman with child, and they shall not escape. Matt, xxiii. 
33 ; Ye serpents, ye generation of vipers, how can ye escape 
the damnation of hell. 

6. Again, the Bible shows. That the presumtuous sinners is 
to have judgment without mercy, who have shown no mercy, 
and to be destroyed without remedy, and whatsoever a man 
soweth that shall he also reap, See James ii. 13 ; For he shall 
have judgment without mercy that hath showed no mercy. 
Prov. xxix. 1 ; He that being often reproved, hardeneth his neck, 
shall suddenly be destroyed, and that without remedy. Gal.vi. 
t-8 ; Be not deceived ; God is not mocked, for whatsoever a 
man soweth that shall he also reap. For he that soweth to his 
flesh, shall of the flesh reap corruption, but he that sowetti to 



THE CHRISTIAN WATCHMAN. 83 

the spirit, shall of the spirit reap life everlasting. Thus it is 
both just and right, not to allow the presumptuous sinners life at 
the gei.eral judgment ; for how many horrid murders, &c., do 
we have an account of in the papers, and books, &c., committed 
by that class of people, who would not allow their victims either 
warning or mercy ; and if I had to sit as a juryman on their 
case, my conscience would not consent to their having any 
mercy and life, who would not allow it to others w^hen it was in 
their power. St. Paul says, that the saints are to judge the 
world ; See 1st Gor. vi. 2 to 4. And I heard the Doctor himself 
say in his lecture on the Papal Inquisition, that the very devil 
himself could not invent greater cruelties than what the Inquisi- 
tion invented and executed. Now, if the Doctor should be one 
of the jury on their case, would he consent to their having mercy 
and life, who would not allow it themselves ? If he did, would 
that be rewarding them according to their works, or letting 
them reap what they had sowed, I think not. 

1. Again, the Bible shows, that the end of presumptuous sin- 
ners is death and not life, See 2d Cor. xi. 13 to 15, for such are 
false apostles, deceitful workers, transforming themselves into 
the apostles of Christ. And no marvel, for Satan himself is 
transformed into an angel of light, therefore it is no great thing 
if his ministers also be transformed as the ministers of righteous- 
ness, whose end shall be according to their works. Phil. iii. 18, 
19 ; For many walk of whom I have told you often, and now 
tell you, even weeping, that they are the enemies of the cross 
of Christ : whose end is destruction, whose God is their belly, 
and whose glory is their shame, who mind earthly things. Jam. 
iv. 4 ; Whosoever therefore will be a friend of the world is the 
enemy of God. Nah. i. 2 ; The Lord will take vengeance on 
his adversaries, and he reserveth wrath for his enemies. Luke 
xix. 27 ; But those mine enemies which would not that I should 
reign over them, bring hither, and slay them before me, &c 
Rom. vi. 21 to 23 ; What fruit had ye then in those things 
whereof ye are now ashamed, for the end of those things is 
death. But now being made tree from sin, and become servants 
to God, ye have your fruit unto holiness, and the end everlast- 
ing life. For the wages of sin is death, but the gift of God is 
eternal life through Jesus Christ our Lord. James i. 15 ; Then 
when lust hath conceived it bringeth forth sin, and sin when it 
is finished, bringeth forth death. , 

8. The Bible shows, that the Lord has given no ground, either 
in blessing or promise for the presumptuous sinners to build a 
hope of life upon. See Psalms xxxvii, 20 ; But the wicked shall 
perish, and the enemies of the Lord shall be as the fat of lambs, 
ti.ey shall consume, into smoke shall the}^ consume away. Ps. 
civ. o5 ; Let the sinners be consumed out of the earth, and let 
the wicked be no more. Psalm cxxxix. 19 to 22 ; Surely thou 
wilt slay the wicked God, depart from me therefore ye bloody 
men, &c. Psalm cxix. 119 ; Thou puttest away all the wicked 
of the earth like dross, therefore 1 love thy testimonies. Prov. 
xi. 7 ; When a wicked man dieth his expectation shall p'erish, 



«^ THE CHRISTIAN WATCHMAN. 

&c. Prov. xiv. 32 ; The wicked is driven away in his wicked- 
ness, but the righteous hath hope in his death. Isa. i. 24 ; 
Therefore saith the Lord, the Lord of hosts, the mighty one of 
Israel, Ah, 1 will ease me of mine adversaries, and avenge me 
of mine enemies ; 27, Zion shall be redeemed with judgment, 
and her converts with righteousness ; 28, And the destruction 
of the transgresssors and of the sinners shall be together, and 
they that forsake the Lord shall be consumed. 

9. The Bible shows. That the second death which the presump- 
tuous sinners are to have after their resurrection and judgment, 
is to be cast into a lake of fire and brimstone, such as was 
rained upon Sodom and Gomorrah, from the Lord out of heaven, 
or from his outer glory or consuming fire, or that fire which 
burnt up the w^ood, and the stones, and the dust, and licked up 
the water that was in the trench. (Gen. xix. 24, 1 Kin. xviii. 38;) 
Ps. xi. 6; Upon the wicked he shall rain snares, fire and brimstone, 
and an horrible tempest, this shall be the portion of their cup. 
Matt. iii. 12 ; And he will thoroughly purge his floor, and 
gather his wheat into the garner, but he will burn up the chaff 
with unquenchable fire. Mark ix. 43 to 48 ; And if thy hand 
offend thee cut it off, it is better for thee to enter into life maim- 
ed than having two hands to go into hell, into the fire that never 
shall be quenched, where their worm dieth not, and the fire is 
not quenched. (Matt. xxv. 41,) 2d Thes. i. 7-8 ; The Lord 
Jesus shall be revealed from heaven with his mighty angels, in 
flaming fire, taking vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus Christ. Rev. xx. 11 
to 15 ; And I saw a great white throne, and him that sat on it 
from whose face the earth and the heaven fled away, and there 
was found no place for them, &c., 13. M^" And the sea gave up 
the dead which were in it, and death arid hell delivered up the dead 
which were in them, and they were judged every man according to their 
works, and death and hell were cast into the lake of fire, this is the se- 
cond death, and whosoever was not found written in the look of life 
was cast into the lake of fire. ""^^ 

10. The Bible shows, that it is a very dangerous doctrine that 
promises life to the presumptuous sinners, which strengthens 
their hand or encourages vice. And how can the doctor or any 
other minister believe that the second death means eternal life, 
with all those facts before his eyes. And would the doctor him- 
self keep any hired servant living about his place, and upon his 
bounty, who persisted in violating his laws and corrupting and 
injuring his w^orks ; I think not. il^^Ezek. xiii. 22 ; Because 
with lies ye have made the heart of the righteous sad^ wihom I have not 
made sad ; and strengthened the hands of the wicked that he should not 
lelu/rnfrom his loicked way, by promising him life. '^^^ Job xxxvi. 6 ; 
He preservethnot the life of the wicked. Gen. iii. 3-6. But of the 
fruit of the tree which is in the midst of the garden, God hath 
said. Ye shall not eat of it, neither shall ye touch it, lest ye die. 
And the serpent said unto the woman. Ye shall not surely die, 
for God doth know that in the day ye eat thereof, then your eyes 
shall be opened, and yo shall be as gods, knowing good and evil. 



THE WATCHMAN'S REPLY TO DK. SAWYER, 85 

On ihe Promised end of all Men, 

1. Watchman. — The Bible shows to me, that holiness and happines 
is not the promised end of all men, for it requires a worthiness 
in order to be admitted into the khjgdom of God. I admit tliat 
the Lord made us all moral or rational creatures, so that we can 
act rationally upon the freedom of our own will, and has given 
us tlie power of enjoying life and liberty and the means of holi- 
ness and happiness, and instruction to go by. (1 Tim. vi. 17 to 
19 ;) Yet he holds us responsible to his law for the use that we 
make of our power and means, see Mark xvi. 15-16 ; John xii. 
48 ; Rom. ii. 11 to 16 ; Matt. xxv. U to 47 ; Here the Doctor 
has omitted the main part of this important subject in not show- 
ing to us the conditions which the gospel requires of us in order 
to become holy and happy. But the Bible shows, that without 
holiness no man shall see the Lord, Heb. xii. 14 to 25 ; And 
in order to become happy we must obey the gospel of Christ, 
Bee Luke vi. 47 to 49 ; Whosoever cometh to me and heareth 
)ny sayings and doeth them, 1 will shew you to whom he is like. 
He is like a man which built an house and digged deep, and 
laid the foundation on a rock, &c.. Lev. xviii. 5 ; John xiii. 17, 18. 
jg@* Matt. V. 20 ; For I say unto you, that except your righteous- 
ncss shall exceed the righteousness of the Scribes and Pharisees, ye shall 
in no case enttr into the kirigdom of Heaven. Matt. vii. 21 to 27 ; 
Not every one that saith unto me Lord, Lord, shall enter into the king- 
dom of Heaven, but he that doeth the will of my Father which is in 
Heaven. Many wilt say unto me in that day, Lord, Lord, have ive not 
prophesied in thy name, and in thy name cast out devils, SfC, and then will 
1 profess unto them, I never knew you ; depart from me ye that icork in- 
iquity, John iii. 5 /(? 2 L ; Jesus answered. Verily, verily, I say unto 
thee, except a man be born of water and of the Spirit, he cannot enter 
into the kingdom of God, 1 Cor. vi. ^ to 11 ; Know ye not that the 
unrighteous shall not inherit the kingdom of God ; Be not deceived, 
neither fornicators, nor idolators, SfC^"^^ Matt. x. 34 to 39 ; Think 
not that I come to send peace on earth ; I came not to send 
peace but a sword ; For I am come to set a man at variance 
against his father, and the daughter against her mother, &c. 36, 
And a man^s foes shall be they of his own household, 37, He 
that loveth father, or mother, or son, or daughter, more than me 
is not worthy of me, &c. 1 Thes. ii. 11 to 19 ; As ye know how 
we exhorted and comforted and charged every one of you, as a 
father doth his children, that ye would walk worthy of God, who 
hath called you unto his kingdom and glory, &c. 

2. Again, the Bible shows, that the very text which the Doc- 
tor brings up to support his doctrine of the holiness of all men, 
goes far more on the side of death to those who disobey the gos- 
pel of God, than of life. See Heb. xii. 9, 10 ; We have had 
fathers of our flesh which corrected us and we gave them rever- 
ence, shall we not much rather be in subjection unto the 
Father of Spirits and live. For they verily, for a few days 
chastened us after their own pleasure, but he for our profit, that 
we might be partakers of his holiness. Thus I admit that the 
Lord does chastise us for our profit. But if we harden our 



86 THE CHKISTIAK WATCHMAN, 

neckfi after being" often reproved, we are to be suddenly destroyed 
and that without remedy, Prov. xxix. 1; And reason also shows, 
that when we refuse that instruction, which w^e have to depend 
upon for our existence, we dishonoi God, and despise our own 
souls ; See Matt. iv. 4 ; Man shall not live by bread alone but 
by every word that proceedeth out of the mouth of God. Prov. 
XV. 32 ; He that refuseth instruction despiseth his own soul. 
8. Again, the Bible shows, that it is only those people who 
voluntarily accept of the gospel of God and overcome their evil 
propensities of mind, and all other evil influences, by not letting 
them predominate over the soul, but keeping them under subjec- 
tion to the will. Who are to be adopted into that holy family 
of heaven as the sons of God, and made equal to the angels, and 
joint heirs with Christ, to reign and rule with him. See Rev. xxi. 
t-8 ; He that overcometh shall inherit all things, and I will be 
his God, and he shall be my son. But the fearful and unbeliev- 
ing and abominable and murderers, &c., shall have their part in 
the lake which burneth with fire and brimstone, which is the se- 
cond death . Rom. vi. 12 ; Let not sin therefore reign in your mortal 
body, that ye should obey it in the lusts thereof • Ps. xix. 13 ; 
Keep back thy servant also from presumptuous sins, let them not 
have dominion over me ; then shall I be upright, and I shall be 
innocent from the great transgression. Gal. iv. 4 to 7 ; But when 
the fullness of time was come, God sent forth his Son made of a 
woman, made under the law, to redeem them that were under 
the law, that we might receive the adoption of sons, &c., Phelem. 
14 ; But without thy mind would I do nothing, that thy benefit 
should not be as it were of necessity, but willingly. 2 Cor. viii. 
12 ; For if there be first a willing mind it is accepted according 
to that a man hath and not according to that he hath not. 

4. Again, the Bible shows that heaven is the greatest prize 
which is to be run for in the Christian race or to be fought for 
by the Christian soldier against Satan and his angels, or their 
spiritual influence and the evil influence of the w^orld and the 
flesh, See Heb. xii. 1 to 5 ; Wherefore seeing we also are com- 
passed about with so great a cloud of witnesses, let us lay aside 
every weight and the sin which doeth so easily beset us, and let 
us run with patience, the race that is set before us, looking unto 
Jesus the author and finisher of our faith, who for the joy that 
was set before him, endured the cross, despising the shame and 
is set down at the right hand of the throne of God, &c. 1 Peter 
V. 8 to 10 ; Be sober, be vigilant, because your adversary the 
devil as a roring lion walketh about seeking whom he may de- 
vour ; whom resist steadfast in the faith, &c. 2 Tim. iv. 7-8 ; 
I have fought a good fight, I have finished my course, I have 
kept the faith, henceforth there is laid up for me a crown of right- 
eousness, which the Lord the righteous Judge shall give me at 
that day, &c. Eph. vi. 10 to 18; Finally, my brethren, be strong in 
the Lord and in the power of his might, put on the whole armour 
of God, that ye may be able to stand against the wiles of the devil. 

5. Again, the Bible shows, that those people who reject or 
iespise or neglect the counsel of God, will die without true 



. 



THE CHRISTIAN WATCHMAN. 87 

knowledge, See Job xxxvi. 10 to 14 ; He openeth also their ear 
to discipline and commandeth that they return from iniquity, if 
they obe}^ and servo hirn, they shall spend their days in pros- 
perity, &c. But if they obey not, they shall perish by the 
sword, and they shall die without knowledge. JS©*- Prov. i. 24 
^0 83 ; Because I have called and ye refused^ I have stretched out my 
hand J and no man regarded ; But ye have set at nought all my counsely 
and would none of my reproof ; I also will laugh at your cala7n' 
ity ; I will mock vohen your fear cometh, Sfc. ""^Ii Prov. viii. 
10 to 36 ; Keceive my instruction and not silver, and 
knowledge rather than choice gold, for wisdom is better 
than rubies, and all the things that may be desired are not to 
be compared to it, &c. Hosea iv. 6 ; My people are destroyed 
for lack of knowledge, because thou hast rejected knowledge I 
will also reject thee &c. Rom. ii. 4 to 7 ; Or despisest thou the 
riches of his goodness and forbearance, and long suftering, 
not knowing that the goodness of God leadeth thee to repen- 
tance, but after thy hardness and impenitent heart treasurest up 
unto thyself wrath against the day of wrath, &c. i|@°* FhiL iii. 
^ to 10 ; Yea doubtless and I count all things hut loss for the excel- 
lency of the knowledge of Christ Jesus my Loi'd, for whom I have 
suffered the loss of all things^ and do count them hut dung that I may win 
Christy and he found in him^ 7iot having my own righteousness j 6fc. -^^a 
6. Again, the Bible shows, that there are four classes of peo- 
ple in this world, (Mark iv. 13 to 20 ;) First is the just, who 
voluntarily come to God and search for the truth by prayer, and 
accept of it, and obey it, according to their knowledge and 
means. See Matt. xxi. 22 ; And all things whatsoever ye shall 
ask in prayer believing ye shall receive, Luke xi. 13 ; If ye 
then being evil know how to give good gifts unto your children, 
how much more shall your heavenly Father give the Holy Spirit 
to them that ask Him. Matt. vii. t ; Ask and it shall be given 
you, seek and ye shall find, knock and it shall be opened unto 
you. 1 John v. 14 ; And this is the confidence that we have in 
him, that if we ask anything according to his will he heareth 
us. John viii. 31-32 ; Then said Jesus to those Jews which be- 
lieved on him. If ye continue in my word then are ye my disci- 
ciples indeed, and ye shall know the truth and the truth shall 
make you free. Heb. xi. 6 ; But without faith it is impossible 
to please him, for he that cometh to God, must believe that he is, 
and that he is a rewarder of them that diligently seek him. 
John V. 39 ; Search the scriptures for in them ye think ye have 
eternal life, and they are they which testify of me. i|^* Rom. 
X. n ; So then faith cometh hy Jiearing, aud hearing hy the word of 
God. ''^a Jer. V. 1 ; Run to and fro through the streets 
of Jerusalem, and see now and know, and seek in the broad 
places thereof, if ye can find a man, if there be any that 
executeth judgment, that seeketh the truth and I will pardon 
it. Second class are the ignorant who receive the word of God 
but allovvr evil influences to predominate and prevent them from 
searching for its true sense and obe^nng it, and to lead them 
astray, so as to care more about wordly objects than either their 



88 THE CHRISTIAN WATCHMAN 

soul or their God or their Bible, and leave them to the care of 
the priests. Instead of acting like some of the first christians 
who searched the script ares daily, to see whether those things 
which they heard, were so or not. (Acts xvii. 10 to 12 ;) See 
Jer. V. 30-31 ; A wonderful and horrible thing is committed in 
tlie land : The prophets prophesy falsely and the priests bear 
rule by their means, and my people love to have it so, 
and what will ye do in the end thereof. Third class are the 
weak minded people who receive the word of God and intend 
to follow its instructions, and yet are too weak to withstand ilie 
fiery trials and temptations and evil influences that are round 
them in this life, in not using all their means of grace according 
to the instructions of the Bible which God has given them, in 
order to grow in the knowledge and love of God, by experience 
in his service, Rom. v. 3 to 5 ; 2 Peter iii. 17-18, &c. ; I am 
sorry to find many of this class who get discouraged on their 
journey through the storms of this life, and then backslide and 
lose their first love and zeal, instead of persevering on tow^ard 
the mark for the prize of the high calling of God in Christ Jesus. 
1 Peter i. 7 ; Phil. iii. 13 to 16 ; Fourth are the presumptuous 
class who reject and despise the gospel of God, and presume to 
be wiser than their Maker, and follow their own imaginations in 
spite of consequences. 

7. Again, the Bible shows, that your way of making holy 
angels out of the three last named classes of people, by compul- 
sion through the force of punishment in some purgatoiy like 
brute beasts who are drove into submission and obedience 
through fear of the whip, &c., would destroy the dignity of man 
by bringing him down to the level of the brute beasts ; for even 
some of those of the unjust who obtain mercy at the general 
judgment, are called dogs, &c., in scripture, they having lost 
their dignity, and brought themselves under shame and disgrace 
in not voluntarily accepting of the gospel of God and obeying 
it, therefore, they are not allowed to enter into the new Jerusa- 
lem on the new earth, &c. Rev. xxii. 14, 15 ; Then how much 
less are that class of presumptuous sinners, worthy of being ad- 
mitted into that perfect state in heaven, and adopted into that 
holy family as the sons of God, and made equal to the holy 
angels, and joint heirs with Christ of all things, and to reign 
and rule with him. And what was it that dignified Noah, and 
Abraham, and Joseph, and Job, and Daniel, &c., but their vol- 
untary acceptance of the laws of God and obedience and integ- 
rity to them through their fiery trials, Heb. xi. 7-8 ; Gen. xxxix. 
1 to 20 ; Job ii. 1 to 10 ; Dan. vi. 10 ; 2 Cor. xi. 23 to 33, &c. 

8. Now brother, I again ask ; A¥hen, and where, and how, 
are you going to make holy angels out of that class of presump- 
tuous sinners which you have represented to be as bad as the 
very devil himself, and I have often asked this question, and I 
know of only one of your men who attempted to answer it as 
follows : i^^ Yes, those bad men will he reformed, for heaven is a 
hmg way off, and it takes them Jifteen years to reach there and they get 
reformed on the. road, v 



THK CIimSTIAX WATCllMAK 89 

The Watchman's Reply to Dr. Sawyer on the Salvation of all Men. 

1. Watchman, — The Bible shows to me that all men will not 
be saved, for most of them will not be found justifiable at the 
judgment, and therefore be condemned ; Here again the doctor 
has omitted the main part of this important subject, in not 
showing to us what we are to be judged by, and on what con- 
ditions we are to be saved, but the Bible shows, see Mark xvi. 
15, 16 ; And he said unto them : Go ye into all the world and 
preach the gospel to every creature ; he that believeth and is 
baptized shall be saved, but he that believeth not shall be damn- 
ed. Matt, xxviii. 20 ; Teaching them to observe all tilings what- 
soever I have commanded you, &c. John xii. 48 to 50 ; He that 
rejecteth me and receiveth not my words hath one that judge th 
him, the word that I have spoken the same shall judge him in 
the last day, &c. John v. 22 to 27 ; For the Father judgeth 
no man, but hath committed all judgment unto the Son, 2T, And 
hath given him authority to execute judgment also because he 
is the Son of man. Rom. ii. 16 ; In the day when God shall 
judge the secrets of men by Jesus Christ according to my gos- 
pel. 2 Thes. i. 7 to 12 ; When the Lord Jesus shall be revealed 
from heaven with his mighty angels in flaming fire, taking ven- 
geance on them that know not God, and that obey not the gospel 
uf our Lord Jesus Christ. 

2. Again, see Matt. vii. 13 to 20 ; Enter ye in at the strait 
gate, for wide is the gate and broad is the way that leadeth to 
destruction, and many there be which go in thereat, because 
strait is the gate and narrow is the way which leadeth unto life, 
and few there be that find it. Rom. ii. 13 ; For not the hearers 
of the law are just before God, but the doers of the law shall be 
justified. Matt. xxv. 26 to 46 ; His Lord answered and said 
unto him, Thou wicked and slothful servant, thou knewest that 
I reap where I sowed not, and gather where I have not strewed, 
Ihou oughtest therefore to have put my money to the exchangers, 
and then at my coming I should have received mine own with 
asury ; 30, cast ye the unprofitable servant into outer dark- 
ness, there shall be weeping and gnashing of teeth, &c. 
[leb. vi. 8 to 20 ; But that which beareth thorns and 
briars is rejected and is nigh unto cursing, whose end is to 
be burned ; but beloved, we are persuaded better things of you, 
and things that accompany salvation, &c. Now, will the Doc- 
tor say, that any class of people will be saved from condemna- 
tion at Christ's judgment who have not obeyed his gospel, or 
that any man will be justified who has neglected to improve his 
talents ? Yet the Bible shows that many of the condemned will 
have mercy shown to them, according to their works of mercy 
and charity in this life, on conditions of swearing allegiance to 
his government. Matt. v. t, x. 40 to 42 ; Isa. xlv. 22 to 24, &c. 

3. Again, many people make an excuse for not receiving the 
gospel of Christ and obeying it, by saying : That they cannot 
understand which is the true sense of his gospel, on account of 
the different sects explaining it in so many different senses, to 
suit their own systems. But it may be seen in this work, that 



50 THE CHKISTIAN WATCHMAN, 

the people who search the scriptures diligently for the truth, 
and follow their instructions, may find out the true sense, suffi- 
cient to make tliem wise unto salvation, see Hosea xiv. 9 ; Who 
is wise and he shall understand these things, prudent, and he 
shall know them, for the wa^^s of the Lord are right and the 
just shall walk in them, but the transgressors shall fall therein. 
Dan. X. 12 ; Then said he unto me, Fear not Daniel, for from 
the first day that thou didst set thine heart to understand and to 
chasten thyself before thy God, thy w^ords were heard, and 1 am 
come for thy words. Dan. xii. 10; But the wicked shall do 
wickedly, and none of the wicked shall understand, but the wise 
shall understand, 2 Tim. iii. 15 to It, &c. 

4. Again the Bible shows to me that they are not genuine 
christians who preach up false docirines to the people with a 
certainty of being true, nor yet those people who follow their 
doctrines without examining them to see whether they are con- 
sistent with scripture or not, see Is a. viii. 20 ; To the law 
and to the testimony, if they speak not according to this word, 
it is because there is no light in them. Luke x. 25 to 3*1 ; And 
behold a certain lawyer stood up and tempted him, saying, Master, 
what shall I do to inherit eternal life. And he said unto him, w4iat 
is written in the law, how readest thou, &c. John v. 39 ; Search 
the scriptures, for in them ye think ye have eternal life, and 
they are they which testify of me. 1 Cor. x. 15 to 21 ; I speak 
as to wise men, judge ye what I say. Acts xvii. 11 ; These 
were more noble than those in Thessalonica, in that they received 
the word with all readiness of mind, and searched the scriptures 
daily, whether those things were so. Matt. xxiv. 4 ; And Jesus 
answered and said unto them. Take heed that no man deceive you. 
Matt. xvi. 12 ; Then understood they how that he bad them not 
beware of the leaven of bread, but of the doctrine of the Phar- 
isees and of the Saducees. Matt. xv. 9 to 18 ; But in vain they 
do worship me, teaching for doctrines the commandments of 
men, 12, Then came his disciples and said unto him : Knowest 
thou that the Pharisees were offended after they heard this say- 
ing, but he answered and said. Every plant which my heavenly 
Father hath not planted shall be rooted up, let them alone 
they be blind leaders of the blind, and if the blind lead the 
blind both shall fall into the ditch. 

5. Again, see 2Thes. ii. 10 to 13 ; Because they received not 
the love of the truth that they might be saved, and for this 
cause God shall send them strong delusion that they should be- 
lieve a lie, that they all might be damned who believed not the 
truth but had pleasure in unrighteousness, &c. i5@* Gal. i. 1 
to 12 ; But there he some that trouble you and to ould pervert the gos- 
pel of Christ, but though ive or an angel from heaven preach any other 
gospel unto you than that which we have preached unto you, let him he 
accursed, •'^ 2 Tim. iii. 13 to It ; But evil men and 
seducers shall wax worse and worse, deceiving and being de- 
ceived. 1 Tim. iv. 1 to 6 ; Now the Spirit speaketh expressly, 
that in the latter times some shall depart from the faith, giving 
heed to seducing spirits and doctrines of devils, &c. Eph. v. 6 



THE CHRISTIAN WATCHMAN ^\ 

: aiiLss^whevel,, the, lie '» ™-' ^"/S'lir the doctrine of 

ludi^ed, and tliat is ^y.^^'J'^. «r.ri nainicitpr^ to instruct them 
iilh tl.e word -d spunt of God and^mste^^^ ^^^^ 

co.>cenung the will «[, j^°^' XJ^ ' have another opportunity 
same as it is in this ^ f^' ^hat they m^^^^^ ^^^ .^ 

of -'l-'tariy accepting o the gosP^^^^^^^^ B^', ^,,1^ ,hat be 
according to then Knowieuge ^^ ^^^^ ^^_ 

right, to have such f.^f ^^^^ t^^^ry T tW nk not, and I should 

fsTvi-t.^ a^^^^^^ r ?i;trcTuii°t- 

I-^dn-rrwi^M^^^^^^ with a new earth w^^^^^ 

dwelleth righteousness see Num xiv^^O to /* , 

2 Peter iii. 10 to ^^.l^f^oltiUt^l^ some of the ui,]ust 

BrfoTpriLt: So' GoltdT'ligTon the eanh, and .here 
S;e;.ijec.s.3weUa»,*„see^M^^^^^^^^^^^^ 

S'Ki»r.-i'rir-tMj„d the flesh and^^^^^^^^^^ 
o„,y give,, a few of the ^-f .^ J^ "tr^t'C'tbey'S » 

;LT.er:i4nettiSr;^i,^ad5ai„,„„.h.c^^^^^ 
l,„t tltrmb e shows that we should not pray for it m the Uni- 
K SJ hi" tWe. r° plVxvif 9 , John xvii. ; 2 Peter 



92 THE CHRISTIAN WATCHMAN, 

ii. 12 ; 1 Cor. iii. 17 ; Rev. xi. 16 to 18. But I should not ob- 
ject to pra3M'ng- for holiness and happiness to those people who 
try to do right in this life according to scripture. M&" See Titus 
ii. 11 to 14 ; Fo7' the grace of God that hrwgelh salvation^ hath 
appeared to all men, teachiug us that denying ungodliness and luorldly 
lusts^ we should live soberly, righteously and godly in this present world, 
looking for that blessed hope, and the glorious appearing of the great 
God and our Savioior Jesus Christ who gave Jiimself for us, that he 
might redeein us from all iniquity, and purify unto himself a peculiar 
'people zealous of good works.-^^g Jam. iv. t, 8 ; Submit j^uur- 
selves therefore to God, resist the devil and he will flee from 
you, draw nigh to God and he will draw nigh to you, cleanse 
your hands ye sinners, and purify your hearts ye double minded. 
1 Peter i. 21 to 25 ; That your faith and hope might be in God, 
seeing ye have purified your souls in obeying the truth through 
the spirit unto unfeigned love of the brethren, see that ye love 
one another with a pure heart fervently, being born again not 
of corruptible seed, but of incorruptible, by the word of God 
which liveth and abideth for ever, 25, and this is the word which 
by the gospel is preached unto you. 

9. Again, supposing that the doctor had a brigade of soldiers, 
and many of his men was to desert him and join the enemy and 
fight against him until they were taken prisoners ; would the 
doctor take them into his famil}^ and adopt them as his sons and 
joint heirs, to reign and rule with him, I think not. And Avould 
not the doctor himself cry out : No union with traitors, see 1 
Cor. 20,21 ; I would not that ye should have fellowship with 
devils, &c. Or even if the doctor was to become a captain in 
the United States military service, and should call upon all tho 
men of a city to help him to defend that city who were able, 
against an enemy, and the most of them to turn cowards, &c., 
and refuse to fight against the enemy, would the doctor count 
those that did not help him, worthy of the rights and privileges 
of citizens, after the victory was gained by the few, who volun- 
tarily came forward at the call, and fought and helped to pie- 
serve the city, I think not. Thus it is with the kingdom of God 
in this world, for Christ has gained the victory over Satan and 
cast him out or disinherited him, and became the rightful heir 
himself, according to his Father^s law, 1 John ii. IT ; He that 
doeth the will of God abideth for ever. Heb. x. 5 to 31, kc. 
And Christ calls upon us, as workers together with him, for to 
help to defend his kingdom until he comes to take possession 
of it, and we are commanded to pat on the whole armour of 
God, John xii. 31 to 36 ; 1 Cor. iii. 9 to 11 ; Eph. vi. 10 to 18. 
1 Peter iv. 17 to 19 ; For the time is come that judgment must 
begin at the house of God, and if it first begin at us, what will 
be the end of them that obey not the gospel of God, and if the 
righteous scarcely be saved, where shall the ungodly and the 
sinner appear. Heb. ii. 2 to 4 ; For if the word spoken by 
angels was steadfast, and every transgression, &c., received 
a just recompense of reward, how shall we escape if we neglect so 
great salvation, &c. 



THE WATIIIMAN'S REPLY TO I)R. SAWYER, 95 

I On llie Destruction of the Devil. 

1. Watchman.— The doctor tells us that the devil is to be des- 
tro3'cd, and I admit that Christ was manifested that he might 
d(istroy him that liad the power of death, that is the devil, and 
his works, 1 John iii. 8; Heb. ii. 14 ; And that we are commanded 
to put on the whole armour of God, (Eph. vi. 10 to 18.) for we 
have a powerful enera}^ to fight against, and that is Satan and 
his angels, and not an imaginary devil or only the evil propen- 
sities of men as the doctor represents, (for Christ had no evil 
propensities in his nature to contend with, and how can the evil 
propensities of men have the power of death.) But a real per- 
sonal devil and his angels who transgressed the laws of God 
and were cast out of heav^en, and their name is legion, which are 
reserved to the da}^ of judgment to be judged by the saints. 

2. See 2 Peter ii. 4 ; For if God spared not the angels that 
sinned, but cast them down to hell and delivered them into 
chains of darkness, to be reserved unto judgment, &c., (Jude 6.) 
Rev. xii. 7 to 17 ; And there was war in heaven, Michael and 
his angels fought against the dragon, and the dragon fought, 
and his angels and prevailed not, neither was their place found 
any more in heaven, 12, Therefore, rejoice ye heavens, and ye 
that dwell in them. Wo to the inhabiters of the earth and of 
the sea, for the devil is come down unto you having great wrath, 
because he knoweth that he hath but a short time. Matt. viii. 
29 to 31 ; Behold they cried out, saying : What have we to do 
with thee, Jesus, thou son of God, art thou come hither to tor- 
ment us before the time, &c. Mark v. 9 to 19 ; And he asked 
him. What is thy name, and he answered saying, My name is 
Legion, for we are many, 12, And all the devils besought him, 
saying : Send us into the swine that we may enter into them, 
and forthwith Jesus gave them leave. 1 Cor. vi. 2 to 11 ; Do 
ye not know that the saints shall judge the world, and if the 
world shall be judged by you, are ye unworthy to judge the 
smallest matters, know ye not that we shall judge angels, how 
much more things that pertain to this life, &c. 

3. Again, the Bible shows that the Lord does not work with- 
out instruments in accomplishing his predictions, but that he 
uses those evil angels sometimes, to bring about the speedy 
destruction of the presumptuous sinners who have hardened 
their necks after being often reproved, and that it requires in- 
telligent spirits who have had long training or practice in those 
artful delusions, and understands how to bring about the events 
required. See 1 Kings xxii. 20 to 28 ; And the Lord said who 
si i all persuade Ahab, that he may go up and fall at Ramoth 
Gilead, and one said on this manner, and another said an that 
manner, and th^re came forth a spirit and stood before the Lord, 
and said 1 will persuade him, and the Lord said unto him, where- 
with, and he said, I will go forth, and I will be a lying spirit 
in the mouth of all his prophets. And he said thou shalt per- 
suade him and prevail also, go forth and do so. Ps. Ixxviii. 49; 
He cast upon them the fierceness of his anger, wrath and in- 
dignatioii, and trouble, by sending evil angels among t|MM*> 



9^ THE rilRISTfAN ^VAITHMAN 

Now look what noiiseiise it makes of those texts of scripture by 
representing that the c^vil propensities of man went and stood 
before the Lord, and invented that deep plan and luronght about 
the event required, &c. 

4. Again, the Bible shows, that it is right for the Lord to send 
evil angels among the presumptuous sinners to bring them to 
speedy destruction, who despise the word of the Lord, and per- 
sist in their own w^ays in spite of consequences ; yet the Lord 
is not the cause of evil as the Infidels and Calvinists charge him 
with, and quote scripture to prove it. But Satan and his angels 
are the first cause as long as they are permitted to try the peo- 
ple, and the people are his instruments and the second cause, 
who yield to his evil influences. See Matt. xiii. 25 to 43 ; But 
while men slept his enemy came and sowed tares among the 
wheat and went his way, John xiii. 2 ; And supper being ended, 
the devil having now put into the heart of Judas Iscariot, 
Simons's son, to betray him. Acts v. 3 ; But Peter said, Ananias 
why hath Satan filled thy heart to lie to the Holy Ghost. 2 
Tim. ii. 26 ; And that they may recover themselves out of the 
snare of the devil who are taken captive by him at his will. 1 
Tim. V. 15 ; For some are already turned aside after Satan. Isa. 
xlv. 7 ; I form the light and create darkness, I make peace and 
create evil, I the Lord, do all these things. Amos iii. 6 ; 
shall there be evil in a city and the Lord hath not done it. 

5. Both scripture and reason show that it is right, for the Lord 
to try the faithfulness of his intelligent creatures, with the tem- 
poral things of this life before he intrusts them with his eternal 
riches, and if they be unfaithful in the things of this world, are 
they worthy to be intrusted with the eternal interests of heaven. 
Luke xvi. 9 to 16 ; And if the doctor himself had a servant who 
was unfaithful in his house, would he keep him, and intrust him 
with his estate, I think not. See Luke xiii. 6 to 9 ; He spake 
also this parable, A certain man had a fig tree planted in his 
vineyard, and he came and sought fruit thereon and found none, 
then said he unto the dresser of his vineyard, behold these 
three years I come seeking fruit on this fig tree, and find none, 
cut it down, why cumbereth it the ground, &c. (Exek. xxxiv 
2 to 10 ;) Isa. Ixvi. 3, 4 ; Yea, they have chosen their owr. 
ways, and their soul delightethin their abominations, I also will 
chose their delusions, &c. 2 Thess. ii. 10 to 12 ; Because they 
received not the love of the truth that they might be saved, and 
for this cause God shall send them strong delusion that they 
should believe a lie, that they all might be damned who believed 
not the truth but had pleasure in unrighteousness. 

6. Now why should not the real devil and his agents, who are the 
cause and inventors and seducers and leaders of evil, be destroyed as 
the Bible represents? For there is no effect without a cause, but de- | 
stroy the cause and its evil influence and effect will cease ; and that 
would be doing good to all the human race, and prevent the filling of 
God's universe with misery and corruption, for their villainy would 
come into remembrance with the saints wherever they would meet 
them on their way through their inheritance. See Matt, xxiv., 45 to 51, 



I 



THE CIlRISTIAiN WATCHMAN. 95 

(Rev. xxi. 7, 8 ; 1 Cor. iii. 21 to 23, &c. ;) nor yet, would there 
be any necessity for a hell or prison after the prisoners got their 
sentence and were sent to their proper places. Thus the Lord 
is good to all and his tender mercies are over all his works and 
all his works will praise him, according as they are completed. 
Ps. cxlv. 8 to 20, &c. Therefore, I find, after all my search for 
the truth, that this doctrine of the destruction of the presumptu- 
ous sinners is the most consistent with scripture and reason, 
Rom. xvi. 20, &c. 

7. Again, the Bible shows, that the destruction of the pre- 
sumptuous sinners will not be annihilation, but a disorganisa- 
tion, for they did not come out of nothing and therefore cannot 
be reduced to nothing, but they came out of a pre-existent 
something, and that something is the outer and inner glory of 
God which is the essence of spiritual and material substancess, 
and when they are disorganised, they return to their original 
element from which they proceeded, see Eccle. xii. t ; Then shall 
the dust return to the earth as it was, and the spirit shall re- 
turn to God who gave it. Job xxxiv. 12 to 15 ; Yea, surely 
God will not do wickedly, neither will the Almighty pervert 
judgment, &c. If he gather unto himself his spirit and his 
breath, all flesh shall perish together, and man shall turn again 
unto dust. J|^°* Ps. cxxxix. 1 to 24 ; Whither shall I go fromihy 
spirit^ or whither shall I flee from thy presence^ if I ascend up into 
heaven, thou art there, if I make my led in hell, behold thou art there, 
Sfc. Jer. xxiii. 23, 24 ; Am la God at hand saith the Lord and not a 
God. afar off, can any hide himself in secret places that I shall not see 
him saith the Lord. Do not I fill heaven and earth saith the Ljord, 
Acts xvii. 2t to 31 ; That they should seek the Lord, if haply they 
might feel after him and find him, though he he not far from every one 
of us, for in him we live and move and have our being, •='^a as cer- 
tain also of your own poets have said, for we are also his off- 
spring, see No. 3 of the Watchman, on the glory of God. 

8. Again, the Bible shows, that there are two resurrections 
and judgments, which is to be more than a thousand years apart, 
the first is the resurrection of the just, at Christ's appearing and 
kingdom, when Satan is to be bound during the millenial period 
or the Sabbath of rest for the people of God, (Heb. iv. 4 to 9.) 
See 2 Tim. iv. 1 to 5, I charge thee therefore, before God and 
the Lord Jesus Christ, who shall judge the quick and the dead 
at his appearing and kingdom, &c. Eev. xx. 1 to 6 ; And I saw 
an angel come down from heaven having the key of the bottom- 
less pit, (Rev. i. 18,) and a great chain in his hand, and he laid 
hold on the dragon that old serpent which is the devil and Sa- 
tan, and bound him a thousand years, &c., 4, And I saw thrones 
and they sat upon them, and judgment was given unto them, 
&c., (Matt. xix. 28,) and they lived and reigned with Christ a 
thousand years, but the rest of the dead lived not again until 
the thousand years were finished, this is the first resurrection, 
&c. Isa. xxiv. 21 to 23 ; And it shall come to pass in that day, 
that the Lord shall punish the host of the high ones that are on 
high, an(;l the kings of the earth upon the earth, and they shall 



^^ THE CHHISTIAN WATCHMAN, 

be gathered together as prisoners are gathered in the pit, and 
shall be shut up in the prison, and after many days shaU they 
be visited, then the moon shall be confounded and the sun 
ashamed, when the Lord of hosts shall reign in Mount Zion and 
in Jerasalem and before his ancients gloriously. 

9. Again, the Bible shows that the second or general resur- 
rection is to be after the thousand years of rest, and the last 
great event before the general judgment of the just and unjust 
who die during the Sabbath of rest, &c. See Rev. xx. 7 to 15 ; 
And when the thousand years are expired, Satan shall be loosed 
out of his prison, and shall go out to deceive the nations which 
are in the four quarters of the earth, &c., and they went up on 
the breadth of the earth and compassed the camp of the saints 
and the beloved city, and fire came down from G od out of heaven 
and devoured them, and the devil that deceived them was cast 
into a lake of fire and brimstone, where the beast and false pro- 
phet are, and shall be tormented day and night forever, and ever. 
And I saw a great white throne, and him that sat on it from v/hose 
face the heaven and the earth fled away, and there was found 
no place for them, and I saw the dead small and great stand 
before God, and the books were opened and another book was 
opened which is the book of life, and the dead were judged out 
of those things which were written in the books according to their 
works, and death and hell were cast into the lake of fire, this is 
the second death, and whosoever was not found written in the 
book of life was cast into the lake of fire. 

10. Now, when the doctor proves by scripture, that the pre- 
sumptuous sinners will be reformed into holy angels after this 
life, and intrusted with some of the eternal interests of heaven, 
(Rev. xxi. 7, 8 :) Then I will prove by the same rule that Satan 
and his angels, or all the devils, (Mark v. 12,) will be reformed 
into holy angels and glorify (5od and enjoy him forever, for God 
is not partial in his dealings with his intelligent creatures, Ezek. 
xviii. 25 to 32 ; But I think that the doctor will have a hard 
task to prove that the second death means eternal life, and that 
destruction means salvation, and that unrighteousness means 
holiness, &c., &c. For the Bible shows to me only one true way 
of becoming holy angels, and that is in this life, through obey- 
ing the word and spirit of God, and thereby partake of the divine 
nature, and thus become the sons of God, see 1 Cor. iv. 15; Jam. i. 
18 ; John iii. 5; Rom. viii. 14 ; 1 Peter i. 23 ; 2 Peter i. 3 to 12 ; 
Phil. ii. 15, 16, &c. ; And it was very good of our Maker, to 
give us an opportunity and means of attaining to that perfect 
state of holiness and happiness in heaven, and how can we ex- 
pect another opportunity if we reject or despise or neglect this 
,jreat goodness of God, see 2 Cor. vi. 2 ; For he saith I have heard 
thee in a time accepted, and in the day of salvation have I suc- 
coured thee ; behold now is the accepted time, behold now is the 
day of salvation. Now brother you may have an opportunity 
of growing a little, when you show by scripture that your way 
of becoming holy is better than the way 1 have shown, then 
I will adont Vonr doetn'np hnf not till then. 1 Thes. v. 21, Sic 



No. 5* 



THE CmUSTIAiN WATCHMAN. 97 

Watchman, — The following is a few notes taken on the most im- 
portant points in twelve nights discussion, ending Jan. 22. 1857. N. Y. 
Between a Minister of the Methodist Church, and a Doctor of 
Divinity in the Universalist Church, with the Watchman's opinion 
of those four important doctrines. 1st. The vicarious atonement 
of Christ ; 2d. The endless misery of the unjust ; 3d. The holiness 
of all men ; 4th. The punishment of the two classes of the unjust. 

1. Methodist, — I believe in the vicarious atonement of Christ, that 
He suiFered, the just for the unjust, to bring us to God ; and bore our 
sins in his own body on the tree, and purchased heaven for us, so that 
repentance and remission of sins might be preached in his name among 
all nations, beginning at Jerusalem. 1 Peter iii. 18 ; ii. 24 ; Luke 
xxiv. 45 to 47. But according to the Doctor's theory, we should 
all have gone to heaven whether Christ had come or not. Doctor. — 
I don't believe that Christ came to die as an Innocent person for our 
sins, but to show us how to live, and to die as a martyr, the same as 
Paul and Stephen, and other men have done for each other, and for 
their religion. I don't understand the apostle's meaning on the 
above texts. Watchman. — I believe the Methodist is right in regard 
to Christ dying the Just for the unjust, yet Christ also purchased 
mercy for us. Because the penalty or wages of sin is death without 
mercy, but Christ came to pay that penalty of death for us, and 
thereby redeem us from under the curse of the law. Gal. iii. 7 to 
14 ; Heb. x, 28 ; Deut. xxvii. 26 ; Matt. v. 17. And to bring us into 
his glorious gospel of mercy, so that all may obtain mercy, and eter- 
nal life, and forgiveness of all sins except the sin against the Holy 
Ghost, who obey his gospel in this life. Matt. v. 7 ; xii. 30 to 32 ; 
Mark xvi. 15, 16. Therefore we are not under the curse of the law, 
but under grace, or the gospel of mercy, and not our own but Christ's, 
who bought us with his own blood. 1 Cor. vi. 19, 20 ; 1 Thess. v. 9, 
10 ; Rom. xi. 32 ; Ileb. vii. 24, 25 ; John v. 39, 40 ; Rev. v. 9, 10, &c. 

2. Methodist, — I believe that our final destiny is determined ac- 
cording to our faith and actions in this life, as may be seen by the 
rewards and punishments. Doctor. — I don't believe that our final 
destiny is determined according to our faith and actions in this short 
life ; for the Almighty would not put a matter of such great import- 
ance into the hands of his children to trifle with ; but he that doeth 
wrong shall receive for the wrong which he hath done, and there is 
no respect of persons, (Colo. iii. 25.) which is not the case in this 
life. Therefore our wrongs will follow us into the next world until 
we have paid the full penalty of our sins, and that our probation ex- 
tends until Christ has subdued all things unto himself, and delivers 
up his kingdom to the Father. 1 Cor. xv. 24 to 28. Watchman. — I 
believe that our final destiny is determined according to our faith 
and actions in this life ; for what more could be offered to the people 
to bring them to God, by persuasion, than what is offered in the 
gospel of Christ ; but if they reject, or despise, or neglect that good- 
ness and mercy of God in this life, do they deserve to have another 
offer by persuasion in the next ? 1 think not. (Luke xiv. 16 to 24, 
&c.) Then they must come into reformation by force of punishment, 
like Manasseh, and the Jews in captivity. (2 Chro. xxxiii. 1 to 13J 
&c.) But forced obedience, through driving or whipping into it. 
destroys the dignity of man, as in the case of our States' prisoners! 

J. Mitchell, No. 10 Eldridgo-st., N. Y. Price 6d a No., with cover. 






98 THE CHRISTIAN WATCHMAN. 

3. Methodist. — T believe that it is right for God to destroy the peopi** 
from off this earth when he chooses, and send them to hell, and there 
keep them living in endless misery for one act of sin committed in this 
world. Josh. vii. 15 ; Acts v. 1 to 11. Doctor. — I ask the Methodist 
to explain how it is right for God to send his children to hell, and there 
keep them living in endless miser j for one act of sin committed in this 
world ? But he cannot make it appear either just or reasonable. And 
it is blasphemous for to represent the Almight}^ as being such a capri- 
cious tyrant. Watchman. — The doctor is right on the last point, for 
it is a great piece of presumption, to try to bring God's goodness and 
mercy into such narrow limits, in contradiction to his own word. Ps. 
cxlv. 8 to 20 ; c. 5 ; Jer. iii. 12 to 15, &c. 

4. Methodist. — I never knew a Ilniversalist minister but what I could 
drive out of his moral agency into God's sovereignty. Doctor. — The Me- 
thodist's theory goes more into God's sovereignty than mine, for it 
teaches that beyond the grave there is no change, and no mercy, and no 
power or possibility of returning to God. Watchman. — I believe that 
those people in prison, or hell, have power to return to God ; for there 
Dives began to pray, according to his knowledge, but his prayer was 
not consistent with our probationary state, and it appears he wanted a 
more comfortable place in prison ; but there is no respect of persons 
there, like there is in our prisons. And the enemies of Christ are to 
submit to him. Ps. Ixvi. 3 to 5 ; Kev v. 13. This shows that the pri- 
soners in hell have povv^er to submit to Christ, and pray to him to have 
mere}'' on them in the Judgment day, according to his word. Matt. v. 
7 ; X. 42 ; 2 Tim. i. 16 to 18, &c. And Christ is to be our judge and 
executive power, and to judge us by his gospel. John v. 22 to 27 ; 
xii. 48, &c. 

5. Methodist. — I don't believe that the people have the gospel of 
Christ preached to them in hell, nor yet any grace of God there, and 
when the Doctor quotes that text in John xii. 22, does he mean that 
Christ will draw all men out of hell unto him in heaven ? Doctor. — I 
believe that all the prodigals will return. For at the name of Jesus 
every knee shall bow, of things iuj heaven, and things in earth, and 
things under the earth. Phil.ii. 10, 11. And that there is grace of 
God in hell. Ps. cxxxix. 7 to 12. Watchman. — But, even if the Word 
and Spirit of God does operate on the souls of men in bell, and reform 
them, that will not help them to heaven, for they are to be judged 
according to the deeds done in the bod}^, nor 3^et help them out of pri- 
son before the Judgment day, any more than our States' prisoners are 
entitled to be released, or made governors, who are reformed by pun- 
ishment in prison, then how are they to become holy? Prov. xxviii. 13. 

6. Methodist. — I wish to know from the Doctor all about his purga- 
tory, for I might get there myself, and I should like to know how I am 
to get out. Doctor. — The Methodist wishes to know about my purga- 
tory, and I will tell him : it is just 'what God pleases, and when he 
pleases, and where he pleases ; but 1 don't know how they get out, I 
leave that to God. Watchman. — Now that Doctor of Divinity should 
be able to give some good reason to a question that is asked of the 
hope that is in him, but since he cannot, through the help of God I will 
try to answer it for him. It is that prison, or hell, or purgator}^, where 
the unjust are reserved to the day of Judgment to be punished, (2 Pe- 
ter ii. 9 to 13,) and w^here Christ preached and Dives prayed, 1 Peter ii. 
18 to 20, Luke xvi. 19 to 31, and where they are not to depart from until 
the Judgment day. Luke xii. 58, 59. But Christ has the keys, and he 
will bring them out to Judgment at the end of the world, and then re- 
ward every man according to his works in this life. Bev. i. 17, 18 5 xx. 
U to 15, &c, 



THE CHRISTIAN WATCHMAN. 99 

7. Methodist. — I believe that Christ's personal coming to raise the 
dead and change the living saints, is yet in tlie future, and that Christ 
did not come personally at the destruction of Jerusalem, with his holy 
angels, and judge the quick and the dead, and reward every man accord- 
ing to his works. 2 Tim. iv. 1 to 8 ; Matt. xvi. 26 to 28. But if the 
Doctor's theory is true, then Paul, and all the saints that died before 
that time were raised, and the living saints judged, and got their re- 
ward at the destruction of Jerusalem, and are now in the eternal world. 
Doctor. — I believe in a successive order of the resurrection. Christ the 
first-fruits, and afterward, the}^ that are Christ's at his coming. 1 Cor. 
XV. 22. 23. And that Christ came wnth his holy angels, at the destruc- 
tion of Jerusalem, and raised the righteous dead, and set up a moral 
kingdom, and then began to judge the world, and reward every man 
according to his works, and that he is now sitting upon his throne of 
glory, and his twelve apostles are set on twelve thrones, judging the 
twelve tribes of Israel, until Christ has subdued all things unto himself, 
and delivers up the kingdom to his Father. Watchman. — I don't be- 
lieve that Christ came at the destruction of Jerusalem to raise the dead, 
and change the living saints, and judge the world ; for Christ has 
warned us, that if any person should say that Christ is in the secret 
chamber, &c., not to believe it, for as the lightning cometh out of the 
east, and shineth even unto the west, so shall also the coming of the 
Son of man be. Matt. xxiv. 23 to 27. And Paul also shows that Christ 
is to be revealed from heaven in flaming fire, or the glory of his Father. 
— 2. Christ is to send his angels with a great sound of a trumpet to 
gather his elect from one end of heaven to the other. 3. The living 
saints were not changed at that time, nor yet met the Lord in the air. 
4. John wrote his revelation about twenty-six years after the destruc- 
tion of Jerusalem, and he then represented Christ's coming to judge the 
world, to be in thie future. Rev. xxii. 12. I believe that Christ came 
to set up his gospel kingdom, at the day of pentecost, and instructed his 
disciples until it was established by God the Father, see Rev. i. 1 to 20, 
and confirmed his word by his Spirit. See Matt, xxviii. 19, 20; Mark 
xvi. 20 ; Acts i. 1 to 5 ; ii. 1 to 4 ; xxvi. 13 to 18, &c. But the great 
day of the Lord in which he is to judge the world, is yet in the future. 
Matt. XXV. 31 to 46 ; Rev. Vi. 12 to 17 ; xxii. 12. And will the Doctor 
say that Christ came into a secret chamber at the destruction of Jeru- 
salem, and set up a secret kingdom, &c. ? 

8. Methodist. — I believe that the words everlasting and eternal in the 
Bible, mean endless when they are applied to the punishment of the 
unjust, as well as the happiness of the righteous. Doctor. — The words 
everlasting and eternal only mean a limited period when they are applied 
to the punishment of the unjust; but they mean endless when they are 
applied to the happiness of the righteous. Watchman. — The last part 
shows how the Doctor twists Scripture to suit his theory. Yet the 
Bible shows that it is to be an unlimited and moderate punishment ; 
for the unjust who have mercy shown to them at the judgment day, is 
to be banished from heaven to some other planets, from the presence of 
the Lord, and the glory of his power, as subjects and outcasts, under 
everlasting shame and disgrace, (and the promise of seeing God is only 
to the pure in heart.) Yet they will all be under subjection to the laws 
of God after swearing allegiance to his government. (Isa. xlv. 22 to 
25.) And when all are under subjection, there will be none in rebellion, 
then various seasons and degrees of happiness will follow, for obedience 
to the laws of God will produce happiness even in the farthest planets of 
God'S universe. Dan. xii. 2 ; Matt. viii. 11, 12 ; xxv. 41 ; Lukexiii. 28; 
ix. 25 to 32 ; 1 Cor. ix. 37 ; John viii. 21. This shows that they will be 
banished from the presence of Christ at the Judgment. 



M^o'o THE CIIRISTlAiN WATCHMAI. 

^S 9. Methodist. — 1 don't believe that we can make up in purgatory 
^^ for our short comings in this life. Doctor, — There should be some 
^ good object in punishing the human race ; does the Methodist pun 



ish his children without any good object, but merely to gratif}^ a 



'^^^ 



^ passion of revenge, and would it bene tit a man, to keep him in end 
^ less torment? Watchman, — I answer, that it would not benefit the 
3^ man, nor would it benefit the Almighty, nor the angels, nor any of 
the human race. But the Lord chastises us for our profit, that we 
may be partakers of his holiness. Yet if we harden our necks after 
being often reproved, we are to be suddenly destroyed, and that with- 
out remedy. And that the Lord has a good object in everything he 
does. Heb. xii. 9, 10 ; Prov. xxix. 1 ; Ps. cxlv. 9 to 20, &c. 

10. Methodist. — I don't believe that the devil will be destroyed, ^ 

unless God can destroy a spirit. Doctor. — I believe that the devil, '^ 

; and all his kingdom of wickedness will be destroyed, and after that 

: we must be in God's kingdom of holiness, for Christ was manifested 

_^^ to destroy the devil and his works. Heb. ii. 14; 1 John iii. 8. And 

^ will the Methodist tell me to my face, that the devil and his works 

: will not be destroyed ? I don't care how many hells the Methodist 

\ has got, if he will only admit that the devil and his works will be 

: destroyed. Watchman. — I believe that the devil and all his works 

\ will be destroyed, for it is so stated in the Bible. Yet that will not 

; make any of the unjust holy, because they are permitted to live in 

; some part of God's universal kingdom ; for he that is unjust and 

\ unholy, is to remain in that character still. Rev. xxii. 11 to 15. 

i And I saw in one of the Universalist papers, a few years ago, that 

very same part of Scripture brought up against the Millerites, to 

; show that there would be some hard characters living on the new 

: earth. Now it is not right to try to make those texts mean filthiness 

: in one place, and holiness in another, to suit a theorj^ 

And surely he that organized the soul, and gave it life, can dis- 
organize it, and take it to himself again. Job. xxxiv. 12 to 15, &c. 
Yet that would not be annihilation, but a disorganization, for it did 
not come out of nothing, and, therefore, cannot be reduced to no- 
thing; but it came out of a pre-existent something, and that some- 
thing is the glory of God, and the Spirit returns to God who gave it. 
Again, I ask what was it that dignified Noah, Abraham, Job, 
Joseph, Daniel, Paul, &c., but their voluntary acceptance of the laws ^ 
^ of God, and faithfulness, and integrity to them through their fiery ^ 
trials, which was sufficient proof that they had more respect for his ^ 
laws than any worldly object. Thus it may be seen that the Doctor ^k 
cannot make his doctrine of the holiness of all men appear consist ^ 
ent with either Scripture or reason. Neither can the Methodist ^ 
^... , make his doctrine of endless misery appear consistent with Scripture. ^ 
^^ And I don't believe that a reasonable and good being would act on ^ 
": either of those t^vo extreme principles, of whipping all the outrageous %^ 
characters through purgatory into heaven. Matt. vi. 14, 15 ; Jam. ii. ^ 
12 to 24. And I heard the Doctor assert, when he was preaching on ^ 
the Papal Inquisition, that the very devil himself could not invent ^^ 
greater cruelties, than what the Inquisitors invented and executed. ^ 
Neither can I believe in that extreme doctrine, of the Almighty fill- ^ 
ing his universe with misery and corruption, with all those facts to ^ 
; the contrary before my eyes ; therefore, I believe in the destruction ^ 
: of the presumptuous sinners whose cases will not admit of mercy at ^ 
:the Judo-ment. Phil. iii. 18, 19 ; Ps. xix. 12, 13 ; Jam. ii. 13. ^ 



MILIERISM, AS MR. MILLER HIMSELF CALLS IT, OR THE 101 
Burning up of this World, and no Mercy at Christ's coming in this Age, 

Is one of Satan's last Delusions, by their own account. 

Watchna7i-^See Mr. Miller's letter, published in their own paper, dated Oct, 
1845, in Avhich he asserts as foUows :-I expect to see one more general waKing 
amon^. Advent believer.. There must be another trenribl.ng tmie miiong the 
wicked, they cannot rest, for there is no rest to the wicked, s^ith my God. lhe> 
nave flittered themselves that Millerism is dead, and that they will enjoy peace 
of mind, and go on in their former speculations and flattermg theories, but tl^y 
are decdved, &c. And another advocate of their system, c>t the name o Mr. 
Hale, stated in his lecture at their meetmg-house m Hester-street, May 23, 1847, 
that some people called their system a delusion of the devd ^ 

Acrain, See.Mr. Miller's assertion published to the world in their Midnight 
Crv of June 1843 viz. :l^The seventy iveeks were evidently fidfiUed in tlie year 
A 'h 33 ; and in me it loould he the very height of folly to believe other in^e than 
an exact fulfilment on the self-same day. God has 7iot changed thai he will not 
be as particidar noiv as in the days of Ahrahmn. He surely wilL^ Again, in 
their Midmo-ht Crv of Feb. 1844, viz. : Jesus will come this Jewish year. 1 have 
conndence m God's word it will not fail. We may depend upon it, all niea 
will acknowledge that God is true to his time as well as the manner oi his 
iud<^ment. Again, see Prof. Whiting's answer to those who enquired of him 
concernin^r his time of Christ's coming, published in their Midnight Cry of May 
1843 viz ^— The ix. of Daniel furnishes the date from whence we are to reck, 
on the 2,300 days, &c. And in their Morning Watch, of June, 1845, viz. :— 

^^^ Yet it is a curious circumstance that the applications of propheMc time 
by Prof. Stuart are quite deficient in this point, which must always be the result, 
when a false hypothesis influences interpretation. All the ingenmty and earn- 
ing of man must be employed in vain, if the leading principles by which the ex- 
positor is guided are not trice. ^^^ , , . ir a f ,.,.^ 
Ao-am, see an assertion by J. Litch, (who styles himself an expounder of pi o- 
phec°y,) published in their Midnight Cry, of April 1844, as fol ows:-The fact 
that the Holv of Holies was to be anointed, as the last thing in the weeks, shows 
that the period could not be protracted three and a half years alter that was 
done. I believe that anointing marked the last hour of 490 exact years irom 
the decree to restore and build Jerusalem; and that 1 810 full years from timt 
event which ended in May 1843. a. d., terminated the 2,300 .years, cfec. ^ 
A^ain in their Midnight Cry, of March 1843, published by J. V. Hiines ^nnd 
headed 7hne made Sure,) viz. :-Jehovah has always seen fit to seasonably ad- 
monish his people of every important crisis, and through them the word ot 
warning: has been given to the world. This was the case in the days of iSoah. 
when the flood came, which is especially referred to as a type of the commg 
of the Son of Man, in perfect keeping with his character m this respect, ctc..^^ 
Affain, in their Midnight Cry of January, 1844, published by J. Y. Hmii^, viz 
--This vear, beginning as years begun when the prophecies were uttered wiih 
the Jewish month Abib, in March or April, we believe is the last year ot time. 
Our reasons for this belief are given in the Watchman's Warning oy bro. Apol- 
los Hale The T.ord has been faithful in fulfilling prophetic time. Hitherto 1 is 
first words recorded by Mark are. The time is fulfilled. Paul says, W hen the 
fulness of time was come, God sent forth his Son made ot a \\oman (Gal. iv. 
4 ) and in speaking of the great final gathering of all who are m Christ, he 
eives a prominent place for the fact that it shall be in the dispensation of the 
fulness of times. After careful study, we can see no other year in which to 
look for this fulness except this year. Nothing but the lapse of time can now 
chow ns a mistake ; but for that we do not look. God's time will be accural ely 
fulfilled, and his promises will also be made good. The wise shall understand, 

<fec 

m- Again, in their Advent Herald of March, 1844, published by Messrs. 
Himes, Bliss, mid Hale, as follows :— There are none of the prophetic periods as 
we understand them, extending beyond the Jewish year. 1843. Ihe above weshatl 
ever maintain as the immutable truth of the word of God, and., therejore,^ till our 
Lord come, we shall ever look for his return as the next event in hisivrical pro- 
phecy.. 



102 THE CimiSTIAX WATCHMAN. 

On the Millerlte's Doctrine of No Mercy. 

Millerism. See Mr. Miller's book, edited and published by J. V. Himes. in 

1842, page 7, viz : — ^^^ When the seventJi s^eal opens^ the seventh vial is poured 
out, then ivill the miistery of God be finished, and the door of mercy he closed for- 
ever, th.en .^hall ive be brought to the lo.st point — his second coming. Again : see 
Mr. Miller s Question and Answer on this important subject, in their Mid- 
pight Cry, of Feb., 1843, and repeated in June, as folloios : — You ask, Will 
all ivho do not look for him {Christ) perish in the day of his coming i I aiv- 
steer, It loould seem, so by many texts of Scripture. ^^^^^ Again : see their inter- 
pretation of 2 Peter, iii. 4, 9, 13, published in their Midnight Cry of Oct., 3 843, 
viz : — Does not this clearly imply that at and after his (Christ's) coming, mercy 
will not be offered, none will come to repentance, probation will be over? 

Again, in Mr. Miller's book, page 75, viz: — |^^ Who shall tell the friend of 
the bridegroom when to give the mid7iight cry. Behold, the bridegroom, cometh ? 
For this must be done before he comes ; no time then to cry, for it will be as 
sudden as the lightning, says the dear Saviour. ,„^Ii) 

Again, in their Midnight Cry of Sept., 1843, viz : — Inasmuch as all these mul- 
tiplied sects are opposed to the plain Bible truth of Christ's personal reign on 
earth, they are Anti-Christ, (fee. Tlie whole professed Christian world, Catholic 
and Protestant, are determined that it shall only be a spiritual reign. One most 
unscriptural feature in all their plans is, to have this world given over to a gen- 
eration of Christians, who have never known any thing but peace and safety. 
It is now claimed that those shall possess the world and reign without Christ, 
who shall be born and live in a time of universal peace, and never have a hair 
plucked from their heads by way of suffering for Christ's sake, (fee. By this time 
many will begin to say with a sneer of contempt. You are trying to make it out 
that none but Millerites can be saved. Hold one moment, for your soul's sake, 
and tell, if you can, how he can be prepared for the kingdom of Christ who ia 
opposed to Christ's reigning in person, on the throne which God has sworn to 
give to him, and who is ashamed to believe and avow what God has revealed, 
touching the time of Christ's appearing, (fee. 

Again, see Prof. Whiting's Lecture, published by J. Y. Himes, in their Mid- 
night Cry of June, 1843, viz: — ^^" Christ's words are not much like an anni- 
versary sermon. Br. Whiting stated thai he had once held different views, but 
when the question came home. Will you take my word or cling to the opinions of 
men, he gave them up. He believed that it loas as unsafe to rely on religious 
teachers now as when Christ first came. Then the chief priests and rabbis had a 
thicker veil of ignorance on their minds than even the poor thief expiring on the 
cross, (i:c. .^^jj 

Watchma?i. — Now, on the Millerite's principle of no mercy, would it not be 
the greatest curse that ever was given to man for to give him the power of 
rea.^on a fcAV short years, to run the risk of being kept eternally living in misery 
and corruption in such a hell as is represented by some people ; that there they 
grow worse and worse to all eternity ? But who ever knew of a good reformer 
that advocated bad doctrines, or to better the condition of the human race by 
making them worse, like the Millerites, who represent our Maker as a God of 
no mercy, and that he allows Satan to bring all his force of evil men and sedu- 
cers against the people, to take the advantage of their ignorance, v/eakness, ne- 
cessities, misfortunes, (fee, and deceive and lead them astray, and Christ to trap 
them, as they call it, without first giving them correct instructions, send warning 
by proper authority, and send tlieiii to hell, and there keep them living in end- 
less misery and corruption merely to gratify a passion of revenge under no ne- 
cessity, and then attach this stuff to the doctrine of Christ's appearing, and it 
would soon disgust the people with that doctrine. And this is one of the main 
reasons which infidels bring up for their disbelief in the Christian God, whom 
they say has no higher a character than that of a tyrant, and therefore cannot be- 
lieve in him, (fee. And in regard to the second part, they condemn their own 
principle, for themselves believe that all idiots and infimts are to be saved, and 
to have their lot in the possession of this world. And in regard to the third 
part, they who profess to be the only wise ones, ought to know that where there 
is much given, there is much required. And reason itself teaches that they 
would not wish any other class of people to treat them in their own way when 
. they advertise for hearers, by answering, What is the good of attending your 



THE CHRISTIAN WATCHMAN. 1^3 

preaching, for you have got a thicker vcjil of ignorance on your minds than even 
the poor thief expiring on the cross ? And if Prof. Whiting's assertion be true 
of our religious teachers, what can be expected from their hearers ? 

Now let us look at the main texts which the Millerites quote to prove that the 
people are to perish, and the world to be burnt up at the time of Christ/s com- 
mo- (ir^ (Ps. ii. 8, 9.) Ask of me, and Twill give thee the heathen for thine inherit 
ance, and the uttermost parts of the earth for thy possession. Thou shalt break 
them with a rod of iron, thou shalt dash them to pieces like a potter s vessel. .^ 
Here I ask, why do the Millerites skip over the three following verses, which 
rive the full sense of this subject, and warns the kings and judges of the earth 
to be wise and instructed, and kiss the Son lest he be angry, and they perish 
when his wrath is kindled but a httle ? Is it not to deceive the people so as to 
carry out their doctrine of no mercy ? For what use would it be to instruct 
them when the door of mercy was closed, in their sense ? And where is the in- 
fallible instructor before Christ comes ? (Jer. xxiii. 20 ; Micah iv. 1 to 7 ; Isa. 

^ *A,^ain in regard to the burning of the world at the time of Christ's coming 
we will look at their text, \^^ 2 Feter, iii. 4 to 13. But the day of the Lord will 
come as a thief in the night, in the which the heavens shall pass away with a great 
noise and the elements shall melt with fervent heat ; the earth also,and the works 
that are therein, shall he burnt up.^M^ Here Peter shows to us plainly that this 
earth is to be burnt up in the day of the Lord, and not at the beginning of it; 
and both Mr. Miller and Prof Whiting have admitted that the judgment day is 
to be a thousand years long ; but how much more, and where to begin to reckon, 
they cannot tell, for it is not fully revealed. But John shows to us that the 
passino- away of this world is to be after the thousand years' reign of Christ, and 
the lalt act before the general judgment. (Rev. xx. 11 to 15.) And the best 
evidence of the Church represents the destruction of this world as the last act 
before the general judgment. And why could not the Millerites, who profess to 
be the wise ones, see this, if they were wiUing to follow the best evidence ? 
Again, (Mat. xxiv. 81 to 39,) But as the days of Noah were, so shall also the 
coming of the Son of Man be, &c. , , . ^ xt. i x 

Now in the days of Noah, the people had seven days warning, at the least, 
from God the Father. (Gen. vii. 1 to 15.) Then, on the principle of equity, the 
people will have seven days' warning at the least, between the coming of the 
Ancient of Davs (or the Sign) and the appearing of Christ. But that would be 
preaching up peace and safety to the presumptuous sinners, according to Miller- 
ism instead of that great day coming upon all the people as a snare, except 
those who are readv for it. Hence they have represented Christ as the Ancient 
of Days to suit their system. For some of them have admitted that the gospel 
is to be preached until Christ appears. Thus, it would give the presumptuous 
sinners only a little time to repent, so as to make a rush into the kingdom while 
the fear was upon them, and all get saved like the Ninevites under the preach- 
ing of Jonah. (Jonah iii. 1 to 10.) And as it is in our day with those who are 
sentenced to be hung for murder, ike, then they make a rush for heaven 

But the Bible shows that the fearful are not to enter heaven. And those 
who only submit to the commands of God and obey them through necessity, make 
the great distinction between those who voluntarily submit to the commands of 
God and obey them through choice, and between the family of this earth and 
the family of heaven, the subjects and the rulers. (Mat. vii. 21 ; Rev. ii. 26, 2 / ; 
xxi. 1, 8, &c.) But let there be a lapse of time between each plague and the 
people severelv tried, as the Bible shows to us. (1 Cor. iii. I to 23 ; Rev. xvi. 
2; Micah vii. 16 to 20 ; Isa. xi. 4 to 16, (fee.) Then the presumptuous would 
get more hardened, and return to their old habits again, as the Egyptians did, 
and the Israelites through the wilderness— when their plagues ceased their 
fears ceased ; and as we have experienced in our day, in regard to the cholera 
and famine ; and thus be taken away by the time that the seven last plagues 
are finished. For those that will not seek the truth will not find it, nor learn 
it ; they will not know it. Yet I have found many well-disposed people that 
believed in the spiritual coming and reign of Christ, who were far more charita- 
ble, zealous, and diligent in the service of Gori and their neighbor, according- to 
their means than what the Millerites are— therefore much better men. (See 
2 Cor. viii. 12.) For if there \b first a wiUing mind it is accepted, tfec; 



104 THE CHIilSTfAX WATCIIMAM. 

See how the Millerites overthrow their own Doctrine of No Mercy, 

Millerism. — See Mr. Miller's assertion published to the world in their Midnight 
Cry of Nov. 1843, as follows: — If time is not revealed, how can Christ charge a 
man with guilt because he does not know the time ? Again, see Prof. Whiting'3 
assertion, published in their Midnight Cry of April, 1844, viz. : — The 2,300 years 
must synchronize with the going forth of the commandment in the year b. c. 457. 

^W Now it is quite plain that the reading or hearing of an unintelligible 
document could be attended with neither a blessing nor an advantage to any inan^ 
nor could the ideas contained in such a document be kept or obeyed by any one who 
could not understand what those ideas were.^^^^ 

Again, in May, 1843, viz.: — The hoary sinner, departing this life impeni- 
tent, so far from entering that Jerusalem, and rejuvenizing to immortal youth, 
shall be accursed in the condition in which he dies, literally exemplifying the 
Scriptural proverb, " As the tree falleth, so shall it lie," being accursed not only 
with banishment from the new earth, but with eternal monotony and unchange- 
ableness of his mental condition. Again, Mr. Hale, in his book entitled " The 
Harmony of Prophetic Chronology and Time of the Advent to be Known,'^ 
stretches out the prophetic peroids to the end of the year 1847, and on page 2i,' 
asserts as follows : — And those who are brought to view as the subjects of the 
wrath of God at the Second Advent, are those who reject the testimony of God 
on' the time of that event ; on those the day shall come as a thief. Can it be 
that men should be thus condemned by the Almighty, if the time of these events 
was not to be understood ? God forbid. 

Again, see an assertion by H. Gross, in regard to being inspired by the Holy 
Ghost to know the time, published in their Morning Watch of Jan., 1845, viz. : — 
The prophetic time of the Lord's coming shall be fully understood, and published 
for a witness to all nations, (fee. The precise time which I am satisfied will be 
the first month, about April 20th to 23d next. What is a prerequisite to have 
power to know the times and the seasons ? Answer — After the Holy Ghost is 
come upon you. None have power to know until the Holy Ghost comes upon 
them, (fee. 

Again, see their explanation of Dan. xii. 10, published to the world by J. V. 
Himes, in their Midnight Cry of March, 1843, to read and circulate, viz.: 
^^° Dan. xii. 10. That at the time of the end the luise shall 'understand, Be- 
sides, what a refection on the character of God must it be to suppose, that in a 
professed revelation of future events, the definite and specif ed periods contairied 
in it, which evidently relate to the tiine of Christ's coming, are never to be under- 



Watchman. — -Now, does refined infidelity teach any thing worse than the 
above ? Thus my readers may see that those preachers of Millerism have en- 
tirely overthrown their doctrine of Time and No Mercy, and gone so far as to 
fling their reproach upon the character of God, and his revelation, and Spirit, and 
excused the people from guilt in not understanding the prophetic periods in 
their sense, and also shows that they themselves do not understand them in the 
true sense of the Scriptures, in which they professed tounderstand them. And 
one of those preachers tells us, that none have power to know the times and 
seasons until the Holy Ghost comes upon them, and shows to us that he could 
tell within three days of the time of Christ's coming. Is not such stuff highly 
presumptuous? Now the best men in the world cannot avoid making some 
mistakes, at the present day, who try to give the true sense of the Scriptures ; 
but there is no necessity of running to such an extreme. And I do not expect 
that all the Watchmen will see eye to eye in Scripture, until the Lord bring again 
Zion. And we are only to know in part until that which is perfect comes, and 
tlie law goes forth of Zion, and the Word of the Lord from Jerusalem, and Christ 
the Infallible Judge himself decides upon the true sense of his Father s laws and 
will. (See Isa. lii. 8 ; Ixii. 6 to 9 ; Micah iv. 1 to 7 ; Jer. xxiii. 20, (fee.) There- 
fore when we make a mistake, we should impute it to our lack of knowledge, 
and not run into such outrageous presumption as to fling it upon the charac- 
ter of God, and his revelation, and Spirit ; nor yet assert that a thing is so with 
certainty, without sufficient ground and a good rule to prove it by. And 
how will those preachers of MiUerisrn appear before Christ Avith such a reproach 
on the character of God, and his Word, and Spi»*it ? Yet I pray and hope that 
they will repent and find mercy of the Lord in his day. 



ON THE SEVEN PROPHETIC. IIMES. lOo 



Dan. ii. 28.— "There is a God in heaven 
Neb. what shall be in the latter days. * 

THE VISION. 

31 Thou, O King, 
sawest, and, be- 
hold, a great im- 
age. This great 
image, whose 
brightness was 
excellent, stood 
before thee, and 
the form thej-eof 
was terrible. 32. 
This image's head 
was of fine gold. 



that revealeth secrets, and raaketh known to the king 
'* And the visions of thy head upon thy bed, are these ;'' 



His breast and 
his arms of silver. 



His belly and 
his thighs (sides 
margin) of brass. 




His feet part of 
iron and part of 
clay. 



Daniel's interpretation. 
37 Thou, O king, art a king of 
kings ; for the God of heaven 
hath given thee a kingdom, 
power, and strength, and glo- 
ry. 38 And wheresoever the 
children ofmen dwell the be- 
asts of the field,and the fowls 
of the heaven, hath he given 
into thine hand, and hath 
made thee ruler over them 
all, niou art th is head of gold 



application. 

1st Section, 

BABYLON. 

sa. 10. lto6 
Uo.5. 4. 5; 2 
Kings 21. 10 

to 16: 23. 

24 to 27. 
Ezra, 4. 2, 
Jer. 15. I to 6 

ch. 27, &c. 



39 And after thee shall 
arise another kingdom infe- 
rior to thee, 



And another third kingdom 
of brass, which shall bear 
rule over all the e£irth. 



40 And the fourth kingdom 
shall be strong as iron ; for- 
asmuch as iron breaketh in 
pieces and subdueth all 
things. All these shall it 
break in pieces and bruise. 



41 And wliereas thou saw- 
est the feet and toes part of 
potter's cl;!y and pai't of iron ; 
the kin:>doinshall bedivided 
but there shall be in it of the 
strength of the iron, foras- 
much as thou sawest the iron 
mixed with miry clay. 



42 And as the toes of the 
feet were part of iron and 
part of clay; so the king 
dom shall be partly strong 
and partly broken. 

43 And whereas thou saw- 
est iron mixed with miry 
clay, they shall mingle them- 
selves witii the seed ofmen ; 
but they shall not cleave one 
to another, even as iron is 
not mixed with clay. 



2d Section, 

MEDIA AND 
PERSIA. 

Dan. 8. 2, 3, 
4, 20. 



3d Section. 

GRECIA. 

Dan. 8. 5, 6 
7, 21. 



4th Section. 

IMPERIAL 
ROME. 

Luke 2. 1, 2. 



5th Section, 



ROME 
DIVIDED. 



Dan. 2. 41. 



6th Section. 

THE KING- 
DOM PARTLY 
STRONG AND 
PARTLY 
BROKEK. 

Dan. 2. 42. 



34 Thou sawest till that a stone 
was cut out without hands, 
which smote the image upon his 
feet, that were of iron, and clay, 
and brake them to pieces. 

35 There was the iron, the 
clay, the brass, the silver, and 
the gold, broken to pieces toge- 
ther, and became like the cliafl' 
of the summer thrashing-floors, 
and the wind carried them away 
that no place was found for 
them : and the stone that smote 
the image became a great 
mountain, and filled the whole 
earth. 

36 This is the dream ; and we 
will tell the interpretation thereof 
before the king. 



44 And in the days of these kings shall the God of 
heaven set up a kingdom which shall never be destroy- 
ed ; and the kingdom shall not be left to other people, 
but it shall break in pieces and consume all these king- 
doms, and it shall stand forever. 45 Forasmuch as thou 
sawest that the stone was cut out of the mountain without 
hands, and that it brake in pieces the iron, the brass, the 
clny, the silver, and the gold ; the great God hath made 
known to the king what shall come to pass hereafter; 
and tlie dream is certain, and the interpretation thereof 
sure.— Dan. viii. 13. How long shaU be the vision con- 
cerning the daily sacrifice^ and tlie transgression of deso- 
lation, to give both the sanctuary and the host to be trod- 
den under foot ? 14 And he said unto me,Unto 2300 days ; 
then shall the sanctuary be cleansed. 10, 1. In the third 
year of Cyrus, king of Persia, a thing was revealed unto 
Daniel. And the thing was true, but the time appointed: 
was long and he understood the thing, and had under-: 
standing of the vision.— Dan, viii. 26: ix. 25: x. 14, &c.! 



-5 P 



106 ON SWEDENBORG AND MORMON DOCTRINES. 

Swedenhorg excludes from his canon of the Word of God many of 
the most important books in the Scriptm-es. See a note appended to 
his Heavenly Doctrine, page 76, fifth edition, printed in England, for 
their Society, in 1812, which states as follows: '*The books of the 
Word are all those which have the internal sense ; but those books 
which have not the internal sense are not the Word. The books of 
the Word in the Old Testament are the five books of Moses, the book 
of Joshua, the book of Judges, the two books of Samuel, the two 
books of Kings, the Psalms of David, the prophets Isaiah, Jeremiah, 
the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi ; 
and in the New Testament, the four EvangeHsts, Matthew, Mark, 
Luke, John, and the Revelation. The rest have not the internal sense.^' 

This shows that he excludes Ruth, Chronicles, Ezra, Nehemiah, 
Esther, Job, Proverbs, Ecclesiastes, and the Song of Solomon, in the 
Old Testament ; and the Acts, Paul's fourteen epistles, the epistle of 
James, the two epistles of Peter, the three epistles of John, and the 
epistle of Jude, in the New Testament. Again, page 56, no one can 
enter heaven with the faith of the present Church. Now, Professor 
Bush, who can see so far into many other things, and judge so 
well of them, why cannot he see sufficiently into this delusion o/ 
Swedenborg's so as not to be carried oflf from the Word of God by it, 
or deceive others. But if he does see sufficiently into it for to knov 
better, then so much the worse, (see John ix. 41.) Instead of trying 
to overcome evil with good, and spread the truth, and not blind the 
people's senses by doctrines which contradict Scripture, and have a 
tendency to destroy confidence in the Bible, and cause a neglect of 
duty so that they cannot see that great day approaching until it comes 
upon them as a snare, and they lose their inheritance. For if those 
books excluded were only the word of man, they would not be of so 
much consequence, (see Heb. v. 14, But those who by reason of us« 
have their senses exercised to discern both good and evil. Acts xxvi. 
13-18. Gal. i. 6-12, &c.,) which is as bad a doctrine iis that advo- 
cated in a course of lectures in this city by a Mormon preacher, of 
the name of P. P. Pratt, in 1837, as follows : 

Mor monism, — We will now return to the subject of the coming of 
Messiah, and the ushering in of that glorious day called the Millen- 
nium, or the rest of 1000 years. We gather from the field of pro- 
phecy, 1st, that that glorious day will be ushered in by the personal 
coming of Christ and the resurrection of all the saints ; 2d, we learn 
that all the wicked will be destroyed from ofiF the earth by overwhelm- 
ing judgments of God, and by fire, at the time of his coming, inso- 
much that the earth will be cleansed by fire from its wicked inhabit- 
ants, as it once was by water ; and that burning will include priests 
as well as people ; all but a few shall be burned ; and more especially 
apphes to the latter fallen Church than to the heathen or Jews, whom 
they are trying to convert, &c. — And on pages 167, 168, they assert 
as follows : We have now discovered the great secret, which none but 
the saints have understood, and which was well understood by them 
in all ages of the world, which is this, that man is to dwell upon the 
earth with the Messiah, with the whole house of Israel, and with the 
saints of the Most High, not only 1000 years, but forever and ever. 



ON THE GATHERING OF CHRIST'S SUBJECTS, 107 ' 

OR THE BROGING IN OF A REMNANT OF THE JEWS AND GENTILES 

Into the kingdom of Ood on earth, as subjects and aliens under the seven last plao-ues, S,'c. 
Isa. 11 10-16. Ezek. 20. 33-38. Zech. 14. 3-7. Rev. 2. 18-29 ; and Rev. chs. 16-19, &c. 




Proor. Lev. 26. 40-46. And yet for all that, when they be in the land of their enemies, 
i I will not cast them away, neither will I abhor them to destroy them utterly, and to break 
^ my covenant with them : for I am the Lord their God. Deut. 4. 29-31. But if from thence 
i thou shall seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart 
>and soul. When thou art in tribulation, and all these things are come upon thee, even in 
z the latter days, if thou turn to the Lord thy God, and be obedient unto his voice ; (for the 
)Lord thy God is a merciful God ;) he will not forsake thee, neither destroy thee, nor forget 
^the covenant of thy fathers, which he sware unto them. See Gen. 17. 13, &c. : Isaiah 1. 
^27, 28. Zion shall be redeemed with judgment, and her converts with righteousness. And 
; ihe destruction of the transgressors and of the sinners shall be together, and they that for- 
^ sake the Lord shall be consumed. See Joel 2. 31, 32 ; Matt. 24. 29, 30, &c. ; Zeph. 3. 8-20, 
) &c. Isa. 11. 10-16. And it shall come to pass in that day, that the Lord shall set his hand 
^ again the second time to recover the remnant of his people, which shall be left, from As- 

> Syria, &c. And he shall set up an ensign for the nations, and assemble the outcasts of 
^Israel, and gather the dispersed of Judah from the four corners of the earth, &c. Ezek. 
/20. 33-38. As I live, saith the Lord God, surely with a mighty hand, and with a 
^ stretched-out arm, and with fury poured out, will I rule over you, &c. And I will cause 
^you to pass under the rod, and I will bring you into the bond of the covenant, &c. And I 
\ will purge out from among you the rebels, and them that transgress against me, &c. And 
^ they shall not enter into the land of Israel, &c. Jer. 30. 1-24. For thus saith the Lord ; 

> We have heard a voice of trembling, of fear, and not of peace. Wherefore do I see every 
^man with his hands on his loins, as a woman in travail, and all faces are turned into 

> paleness 1 Alas ! for that day is great, so that none is like it : it is even the time of Ja- 
^ cob's trouble, but he shall be saved out of it. For it shall come to pass in that day, saith 
I the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, 
^and strangers shall no more serve themselves of him. But they shall serve the Lord their 
^God, and David their king, whom I will raise up unto them, &c. Jer. 32. 36-42. Yea, I 
^will rejoice over them to do them good, and I will plant them in this land assuredly with 
^ my whole heart and with my whole soul. For thus saith the Lord ; Like as I have 

> brought all this great evil upon this people, so will I bring upon them all the good that I 
i^have promised them, &c. See Isa. chaps. 60-62. Ps. 104. 35. Jer. 31. 1-40: 33. 7-26. Ezek. 
>34. 1-30 : 36. 11-38 : 37. 21-28. Micah 4. 1-13. Zech. 8. 1-23 : 12. 1-14. Rev. 19. 19-21, &c. 
^ .loel 3. 1, 2. Behold, in those days, and in that time, when I shall bring again the captivity 
J; of Judah and Jerusalem, I will also gather all nations, and will bring them down into the 
^ valley of Jehoshaphat, and will plead with them there for my people and for my heritage 
^Israel, whom they have scattered among the nations, and parted my land. Jer. 12. 1-17. 
) And it shall come to pass, if they will diligently learn the ways of my people, to swear by 
^ my name, The Lord liveth ; as they taught my people to swear by Baal ; then shall they 
) be built in the midst of my people. But if they will not obey, I will utterly pluck up and 
^ destroy that nation, saith the Lord. Micah 7. 15-20. According to the days of thy coming 
^out of the land of Egypt will I show unto him marvellous things. The nations shall see 
^and be confounded, &c. Zech. 14.16-21. And it shall come to pass, that every one that is 
: left of all the nations which came against Jerusalem shall even go up from year to year to 
) worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, 
:that whoso will not come up of all the families of the earth, &c. Upon them shall be no 

> rain, &.c. And there shall be the plague wherewith the Lord will smite the heathen that 
^ come not up. And this shall be the punishment of Egypt, and the punishment of all nations 

> that come not up, &c. Isa. 66. 8-24. And I will send those that escape of them unto the 

> nations to Tarshish, Pul, and Lud, &c. And to the isles afar off that have not heard my 
I fame, neither have seen my glory ; and they shall declare my glory among the Gentiles, &c. 
^See Isa. 26. 9, 10. Rev. 15. 4. The above is so plain a doctrine of conditions, and those 
; conditions will be complied with by a remnant of both Jews and Gentiles, that it may 
>be easily understood, and is far betterthan that taught by Professor Whiting and Mr. Mil- 
kier, and their followers; in which they manifest a malignant and selfish spirit, by repre- 
senting that there is no mercy after Christ comes for any of the churches which they 

:call Babylon, except their own See the doctrines advocated in their Books, Papers &c. 



-M 



l?^^^?f<^:'^^<^Y^7?n^'??^^>^^^^^ 



108 THE CHRISTIAN WATCHMAN. 

On the Five Points of Calvinism, and the Five Points of Arminianism, 



CALVIN. 

1. That God has chosen a certain 
number in Christ unto everlasting- 
glory, before the foundation of the 
world, according to his immutable 
purpose, and of his free grace and 
love, not because of any foresight of 
obedience in the creature ; and that 
the rest of mankind he vi^as pleased 
to pass by and ordain to dishonor 
and wrath for their sins, to the praise 
of his vindictive justice. 

2. That Jesus Christ made an 
atonement for the sins of these elect 
only. 



3. That mankind are totally de- 
praved, in consequence of the fall, 
and, by virtue of Adam's being their 
federal head, the guilt of his sin was 
imputed, and a corrupt nature con- 
veyed to all his posterity, from which 
proceed all actual transgressions ; 
and that, by sin, we are made subject 
to death, and all miseries temporal, 
spiritual, and eternal. 

4. That all whom God hath pre- 
destinated unto life, he is pleased, in 
his appointed time, effectually to call 
by his word and Spirit, out of that 
state of sin and death in which they 
were by nature, to grace and salva- 
tion by Jesus Christ. 

5. That those whom God has thus 
effectually called, and sanctified, shall 
never finally fall from a state of 
grace. 

Watchman. — The Bible shows to me that the truth is to be found between 
Calvinism and Arminianism, and that the Word of God begins what is 
good in man, and not the Spirit, for we cannot do the will of God until we 
know what his will is, and faith cometh by hearing, and hearing by the 
Word of God, Rom. x. 17. And there are three conditions required in the 
gospel of Christ in order to be admitted into the kingdom or favor of God, 
1. Faith. 2. Repentance. 3. Baptism. And three promises, after we have 
complied with the conditions, 1. Remission of Sins. 2. The gift of the Holy 
Spirit. 3. Eternal life if we prove faithful to the end, Heb. xi. 6. Luke vi. 
47 to 49. 1 John v. 14. Luke xxiv. 45 to 47, Matt, xxviii. 19, 20. Acts 
ii. 37 to 41. 1 John ii. 25. Matt. x. 22, &c. And that men have the 
power to put confidence in the Word of God, and his grace is free to all 
men, for his promises drew me into Christianity, See John viii. 31, 32. Acts 
xvii. 11, 12. Rev. xxi. 7 ; xxii. 16, 17, &c. I then put confidence in those 
promises like one man puts confidence in another man's word. See p. 115. 
J. MITCH EI.JL, ilfo. 9 Eldridge Str«at, New York. 



ARMINIUS. 

1. That God has not fixed the fu- 
ture state of mankind by an abso- 
lute, unconditional decree ; but deter- 
mined, from all eternity, to bestow 
salvation on those he foresaw would 
persevere unto the end, in their faith 
in Christ ; and to consign to ever- 
lasting punishment those who should 
continue in their unbelief and resist 
his grace to the end. 

2. That Jesus Christ, by his death 
and sufferings, made an atonement 
for the sins of all mankind in gene- 
ral, and of every individual in parti- 
cular, of which, however, none re- 
ceive the benefit who do not repent 
and believe in him. 

3. That no one can of himself, or 
by the powers of his free will, pro- 
duce or generate faith in his own 
mind ; but that man being by na- 
ture evil, and incompetent both to 
think and to do good, it is necessary 
that he should be born again and 
renewed by God, for Christ's sake, 
through the Holy Spirit. 

4. That this Divine grace, or en- 
ergy, which heals the soul of man, 
advances, and perfects all that can 
truly be called good in him ; yet that 
this grace compels no man against 
his will, though it may be repelled 
by his perverse will. 

5. That those who are united to 
Christ by faith, may fall away, and 
finally forfeit their state of grace. 



On the locality of Heaven, and HOME of the Saints. J 09 






tVin^«^JS->eEr?5««5*W!5a 




All thy works shall praise thee, Lord, and thy saints shall bless 
thee, they shall speak of the glory of thy kingdom, and talk of thy 
power. Ps. cxIy. 10, 11. The Lord hath prepared his throne in the 
heavens, and his kingdom ruleth over all. Ps. ciii. 17-22. Thy king- 
dom shall be sure unto thee, after that thou shall have known that the 
heavens do rule. Dan. iv. 24-37. But he being full of the Holy 
Ghost, looked up steadfastly into heaven, and saiu the glory of God, 
and Jesus standing at the right hand of God. Acts vii. bb. Rev. xii. 

See a book entitled, The Sidereal Heavens, by T. Dick, the 
Christian Philosopher, p. 317, in which he asserts as follows: — Of 
all the systems and nebulae of the universe, revolving in immense cir- 
cumferences, around the throne of the Eternal, the great centre of all 
worlds and beings within the circuit of creation, all performing their 
rapid but harmonious motions throughout every region of space, and 
without intermission, in obedience to the laws of their Creator. 
Again, see Prof. Mitch el's lecture on Astronomy, in this city, in 
1847, as follows : — In the course of lectures in this city during the 
past year, I attempted to show to those who heard me, how it was 
that Meedler had recently determined the central point in our great 
system, or the source about which all the stars, including our sun 
itself, are performing their mighty revolutions. Now, although we 
cannot rely implicitly upon all his deductions, yet that he has made 
a close approximation is certain ; and in case we adopt his theorv 
it requires our sun no less than 117,000,000 of years to complete 
its orbit about its grand centre. If, then, we desire to have the 
measure of Eternity, it seems that it is possible almost to accomplish 
it even here in Time. For let us suppose the hundred millions of 
suns to be united under the action of that Almighty Power that 
started them in their orbits. They sweep on, and 117,000,000 of 
years roll round before the sun accomplishes his mighty journey, 
to bring them back again to the same precise position. 



no THE CHRISTIAN WATCHMAJf. 

Again, Ps. ci. 6, Mine eyes shaU be upon the faithful of the land, 
that they may dwell with me. Ps. cxl. 13, Surely the righteous shall 
give- thanks unto thy name, the upright shall dwell in thy presence. 
John xvii. 24-26, Father, I will that they also whom thou hast given 
me be with me where I am, that they may behold my glory, which 
thou hast given me, <fec. John xii. 26, If any man serve me, let him 
follow me, and where I am there shall also my servant be. John xiv. 
1-3, In my Father's house are many mansions : if it were not so I 
would have told you. I go to prepare a place for you ; and if I go 
and prepare a place for you, I will come again and receive you unto 
myself, that where I am there ye may be also. 1 Thess. iv. 16-18, 
Then we which are ahve and remain, shall be caught up together 
wiuh them in the clouds, to meet the Lord in the air ; and so shall 
we ever be with the Lord. Wherefore comfort one another with 
these words, 1 Peter v. 10. 

1 Kings xxii. 19-23, Hear thou therefore the word of the Lord : 
I saw the Lord sitting on his throne, and all the host of heaven 
standing by him on his right hand and on his left, <fec. 2 Chron. vi. 
32-42, If they come and pray in this house, then hear thou from the 
heavens, even, from thy dwelling-place, and do according to all that 
the stranger calleth to thee for. (vii. 12-22.) Matt. v. 34-48, But I 
say unto you, Sw^ear not at all : neither by heaven, for it is God's 
throne ; nor by the earth, for it is his footstool ; neither by Jerusalem, 
for it is the city of the great king, &c. 2 Cor. xii. 1-13, I knew a 
man in Christ, about fourteen years ago ; whether in the body or out 
of the body I cannot tell, God knoweth ; such an one caught up to 
the third heaven, (fee. 

Luke XX. 34-36, But they which shall be accounted worthy to 
obtain that world, and the I'esurrection from the dead, neither marry 
nor are given in marriage, neither can they die any more ; for they aj'e 
equal unto the angels, and are the children of God, cfec. Matt, xviii. 
10-14, Take heed that ye despise not one of these little ones ; for I 
say unto you, that in heaven their angels do always behold the face 
of my Father which is in heaven, (fee. Matt. v. 8, Blessed are the 
pure in heart, for they shall see God. Matt. vii. 21, Not every one 
that saith unto me. Lord, Lord, shall enter into the kingdom of heaven ; 
but he that doeth the Avill of my Father which is in heaven. Rom. viii. 14^ 
For as many as are led hj the Spirit of God, they are the sons of God. 

Rom. viii. 16, 17, The Spirit itself beareth witness with our spirit, 
that we are the children of God : and if children, then heirs ; heirs of 
God, and joint heirs with Christ. 1 Cor. iii. 21-23, Therefore, let no 
man glory in men ; for all things are yours : whether Paul, or Apollos, 
or Cephas, or the world, or life, or death, or things present, or things 
to come ; all are yours; and ye are Christ's ; and Christ is God's. 
Rev. vii. 9-17, I beheld, and lo a great multitude, whicli no man 
could number, of all nations, kindreds, people, and tongues, stood be- 
fore the throne, and before the Lamb, clothed with white robes, and 
palms in their hands. 11 And all the angels stood round about the 
throne, and about the elders, and the four beasts, and fell before the 
throne, on their faces, and worshipped God. 13 And one of the 
elders answered, saying unto me. What are these which are arrayed 
in white robes, and whence came they? 14 And I said unto him. 



THE CHRISTIAN WATCHMAN. ^ Hi 

Sir, thou knowest. And he said to me, These are they which came 
out of great tribulation, and have washed their robes and made them 
white in the blood of the Lamb. 15 Therefore are they before the 
throne of God, and serve him day and night in his temple, and he 
that sitteth on the throne shall dwell among them, <fec. lY For the 
Lamb which is in the midst of the throne shall feed them, and shal) 
lead them unto living fountains of waters ; and God shall wipe away 
all tears from their eyes. Rev. xxi. '7, He that overcometh shall in- 
herit all things ; and I will be his God, and he shall be my son. 

Watchman — This proves that the heavens are to be the perfect 
and eternal dwelling-place of the glorified saints, and not this earth, 
with immortal wolves and lions and serpents, and building houses and 
planting vineyards, and drinking wine, (fee, as the Mormons and Mil- 
lerites have represented it. The Bible shows that this earth is to be 
the dwelling-place for some of the subjects. See Isa. Ixv. 17-25; 
Amos ix. 11-15; Zech. xiv. 16-21, <fec. And none will be allowed 
to enter into the New Jerusalem of the new earth, but they whose 
names are written in the Lamb's book of life. Rev. xxi. 27 ; xxii. 14, 
15, &c. But the rulers are to dwell in heaven, and only to visit this 
world occasionally, like GOD ALMIGHTY and his angels visited the 
Israehtes of old. See Rev. xiv. 4, These are they which follow the 
Lamb whithersoever he goeth. Lukeii. 9-15 ; Micah iv. 1-7 ; Exod. 
XXV. 21, 22, &c. Thus i choose my treasure in heaven (Col. iii. 1-4), 
(Matt. vi. 19-21,) and my soul longs to see God, and to dwell with 
him, and to be associated in sweet communion with that great multi- 
tude of holy angels and saints around his throne. But if it is my lot 
to be an outcast from the presence of the Lord and the glory of his 
power, and banished to any of the far-off planets, it would be a con- 
tinual torment to me, in reflecting upon my folly of once having a 
chance to obtain that heavenly inheritance, but rejected or neglected 
it for some worldly object, until it was too late, and thereby lost that 
great prize. Yet life is sweet under many different circumstances, 
and I would gladly accept of banishment, and bear with its torments, 
(if that heavenly inheritance was only lost through ignorance), in 
preference to the loss of my soul. And I should say like St. Paul, 
(1 Cor. XV. 19,) If in this life only we had hope, I should be one of 
the most miserable creatures on earth in thinking about my spending 
so much time and money and labor, (fee, for the good of the 
souls of men, and after all to be covered up in the grave like dogs 
at the end. Dan. 9. 20 to 23. &c. 

But all creation shows that our Maker is wise and good and power- 
ful enough to perform all that he has promised. Therefore let no 
man deceive you with any of those outrageous doctrines which have 
a tendency to make things worse. For it is the will of God that 
things should go on progressively for better at the end. See Exod. 
xiv 1-35 : Isa. xi. 1-16, &c. ^ow, reader, let me beg of you to go 
on — go on — go on to perfection ; for it is the will of God that you 
should go on. Heb. vi. 1-20; vii. 11-28, &c. And the Scriptures 
are sufficient to make you Avise unto salvation. 2 Tim. iii. 12-17, (fee. 
And the Spirit of God is ready to guide you on the way of truth and 
life. John xvi. 13, (fee. And the angels in heaven will rejoice al 
your prosperity. Luke xv. 7-10, (fee. 



^1^ THE CnPJSTIAN WATCHMAN . \ . ^ 

Watchman, — See the Mormons' advertisement in this city in 1837, 
on the eternal dwelUng of the saints, viz : 

[Mor monism.) — Sunday morning lecture : Elder P. P. Pratt intends 
showing from the Scriptures that this earth is destined to become the 
eternal dwelling of the Saints, and that every saint in heaven is an- 
ticipating a return to this planet to possess it forever. 

Again, in Mr. Miller's book published in 1842, page 36, viz : 
{Millerism.) The thousand years spoken of in Rev. xx. 6, is between 
the two resurrections, a state of happiness, of glory, of holiness, and 
that it shall be on this earth. It is a sta^e of immortality, as abun- 
dant Scriptures evidently prove. Again, in their Midnight Cry of 
May, 1843, viz ; We believe that the earth thus renovated will be the 
eternal abode of the righteous. Again, in their Midnight Cry of March 
1844, viz : The Locality of Heaven ; — The heaven of the saints and 
their eternal abode is a subject concerning which ideas of the Chris- 
tian community are exceedingly vague. They have been accustomed 
to think of it as being in some state or place far removed from this 
earth we now inhabit, far above the aerial heavens. They have sup- 
posed and understood the Bible to teach, that at the appearing of 
Christ in the clouds of heaven, and at the final judgment, the saints 
are to be caught up to meet the Lord in the air and remain there 
forever. We know of no kingdom prepared for them except this 
earth, the dominion of which was given to Adam. Again, published 
in their Advent Herald of March, 1850, viz: 

Ps. civ. 4. — Who moMth his angels spirits ; his ministers a flaming 
fire. See the same quoted in Heb. i. 7. These are the chief ministers 
of state, tvaiting round the throne and flying swiftly at the command 
of Jehovah. These living creatures are of an angelic nature. But 
they must he men exalted to that nature, for in their ascriptions of 
praise they say, Thou art worthy to take the hook and to open the seals 
of it, for thou wast slain and hast redeemed us to God hy thy hlood, 
out of every kindreds and language, and people, and nation, Rev. v. 9. 
They must have undergone some change which elevated them, to the 
angelic nature. 

Watchman. — I have given both sides of this subject, so that my 
readers may examine the best evidence of the Christian community 
by the Bible, to see whether their ideas of heaven are more vague 
than Millerism, or not. And I also show that the Millerites, in their 
last article, overthrow their own doctrine, of this earth being the 
eternal abode of the righteous, and comes partly on the ground that 
I have been contending for these last sevienteen years. And I shall 
be glad to know that 1 have helped to reform them, if they don't slide 
back again like Mr. Miller. Now, if I was in such a perfect state as 
they represent some of the saints to be in heaven, I should consider 
it a very great punishment, like Satan's, to be sent out of it, into this 
earth, and not to have a place any more in heaven. See Rev. xii. 7 
to 9. But I think that all the faithful saints are to dwell in heas^en, 
in the place of the fallen angels. (Luke xix. 11 to 27 ; Matt. xxiv. 44 
to 47, &c.) And that it w^as very good of our Maker to give us the 
means and opportunity of attaining to that perfect state, and he that 
despises heaven is not worthy of it. (Luke xx. 34 to 36, &c.'^ 



THE CHRISTIAN WATCHMAN. 



113 



On the Pour Principal ways of Getting to Heaven advocated in Christendom. 




7 C^ICi^^lii^ B'-B^^J4 



^ o § - ^'^ 



Watchman. — The doctrine held by the first class of Universalists, who are called 
Restorationists, is asserted in the Encyclopedia of Eeligious Knowledge, p. 1018,, 
as follows : ^^^ Restorationists believe that ALL MEN will ultimately become 
HOLY AND HxlPPY. They maintain that God created only to bless, and that 
in pursuance of that purpose, he Fcnt his Son to ^'be for salvation to the ends 
of the earth ;'' that Christ^s kingdom is moral in its nature, and extends to moral 
beings in every state or mode of existence ; ^^** That the probation of man is not 
confined to the present life, hut extends through the mediatorial reign ; a'fld that^ as Christ 
died for all. so before he shall have delivered up the kingdom to the Father, all shall be 
brought to a participation of the knowledge and enjoyment of that truth which maketh free 
from the bondage of sin and death.""^^ They believe in a general resurrection 
and judgment, when those who have improved their probation in this life will be 
raised to more perfect felicity, and those who have misimproved their opportu- 
nities on earth will come forward to shame and condemnation, which will contin- 
ue till they become truly penitent. That punishment itself is a mediatorial 
work, a discipline perfectly consistent with mercy ; that it is a means employed 
by Christ to humble and subdue the stubborn will, and prepare the mind to re- 
ceive a manifestation of the goodness of God which leadeth the sinner to truo 
repentance, see Gen. xii. 3 ; xxii. 18. Gal. iii. 8. Isa. xlv. 22, 23. Phil. ii. 10, 
xL Rev. V. 13. 1 Tim. ii. 1-6. Col. i. 20. Eph. i. 7-lL Rom. v. 12-21; 
viii. 20, 21. 1 Cor. xv. 24-28. 

Watchman. — There are two classes of Universalists since 1818 ; seethe Encyclo- 
pedia of Religious Knowledge, p. 1019, in which is asserted as follows : 
^S^" About the year 1818, Hosea Ballou, of Bostons, advanced the doctrine that all retri^ 
buiion is confined to this world. That sentiment at first was founded upon the old Gnostic 
notion that all sin originates in the flesh, and that death frees the soul from all impuri- 
ies."^^ But in all my search amongst the works and lectures given by the 
advocates of the above doctrine, I have not found one who gives any good evi- 
dence from Scripture, showing how death frees the soul from all impurities. 

See Rev. 0. A. Skinner's advertisement in 1847, as follows : ^^^ Universalism. 
• — Rev. 0. A. Skinner will deliver a lecture on an Objection to Universalism, of how a man 
guilty of self-murder can inherit the kingdom of Heaven, on Sunday evening next, in the 
Orchard-street Church, 



J. MitGhel. 10 Eldredge St., N. Y., Price 6d., a No. with Cover. 



114 THE WATCHMAN'S REPLY TO DR. PISE, WHO PREACHED 

On the Doctrine of Purgatory, N. Y. Feb. M, 184S. 

Watchman. — Last Sabbath night Dr. Pise took for his text, Matt. xvi. 27 : For 
the Son of man shall come in the glory of his Father with his angels, and 

shall render to every man according to his works. 

Doctor. — In my lecture on last Sunday night, I quoted at least six unequivo- 
cal and indisputable texts of Scripture bearing upon the doctrine of Purgatory. 
Let it not be said that these texts of Sacred Scripture prove nothing with re- 
gard to this dogma, because I certainly have every possible right, by my own 
understanding of Scripture ; if I think proper to prove the doctrine of Purgatory 
from the text in question, and no reader of the Bible, no stickler for the univer- 
sal perusal of the Scriptures without note or comment, can presume to call my 
right on this subject in question ; because, by so doing, he would not only in- 
trench on my privileges, but also act in hostility to one of the very first princi- 
]>les of Protestantism, which says we are to search the Scriptures for ourselves, 
and discover according to the best of our understanding and our own interpre- 
tation, what they teach and what they do not teach. 

When our blessed Lord declared in his text which I have just read at the 
commencement of this discourse, that he would render unto every man accord- 
ing to his works, it is evident, therefore, that when every man is summoned be- 
fore the judgment-seat of God, immediately after death, he will have the sen- 
tence inflicted upon him "according to his works." Now there are perfect 
works, there are imperfect works, and there are works perfectly evil. God will 
therefore judge all those three characters of works. If your works when sum- 
moned to appear before the supreme tribunal, be perfectly good, then will God 
render unto you perfect reward, in remuneration of those good works. If on 
appearing before him your works should appear perfectly evil, then will the 
sentence of eternal punishment be pronounced upon you in consequence of these 
evil works. But if your works be but imperfectly good, or not perfectly evil, 
and in this condition you appear before the Supreme Judge, then must you be 
judged accordingly. Then there is, as it were, an intermediate judgment. 

^^^And it would appear from this text that there 7nust likewise he an inter- 
mediate place of atonement, where works not perfectly good nor perfectly evil may 
be expiated. But that place cannot be hell, nor can that place be heaven ; conse- 
quently, as " God shall render unto every man according to his works" there must 
be an intermediate place of expiation — which place, in the language of the Church, 
ive style Purgatory ; and this doctrine is not merely held by me as my own, but 
Iteld in perfect conformity with the doctrines held by some of the most vi:ierable 
fathers of the primitive Church.^^ Again, in their book on True Piety, page 
216, and approved by Bishop Kenrick, is asserted as follows — 

^^S^If by our exertions our suffering fellow meinbers shall derive a mitigation 
of their punishments, and shall be tnort speedily admitted into glory, they will 
never be unmindful of their benefactors ; they will incessantly put up their pow- 
erful prayers and intercessions before the throne of God, to obtain of him the for- 
giveness of our offences, the grace of sincere and effectual repentance, and the num 
berless graces we stand in need of^^^^ 

Watchman. — I am not one that is disposed to fling several parts of Scripture 
away, and call them spurious because they do not suit my fancy, as many of our 
ministers do, but I either admit that I do not understand what tho3e difficult 
texts mean, or else I try to give what I consider to be their true sense. Thus 
in regard to that text in 1 Peter iii. 19, 20 : By which also he went and preached 
unto the spirits in prison, (fee. Here I think that our Saviour did go to that 
prison and tell the prisoners that he would have mercy on them at the final 
Judgment, according to their different works who submitted themselves entirely 
to him ; so that they who only had given a cup of cold water to a servant of 
God should in nowise lose their reward. Matt. x. 41, 42. Yet I find no prison 
but one mentioned in the Bible, which is sometimes called hell. Neither do I 
find any promise in ths Bible that the prisoners there are to be purified and 
qualified for that glorious and perfect state in heaven ; for that place is where 
the rulers are to dwell who have voluntarily submitted to the Lord, and served 
him through a love of the spirit and principles of his government, in this life. 
See Ps. ciii. 17 to 22 ; Dan. iv. 26 ; Deut. xxx. 19 ; Josh. xxiv. I to 31 ; Exod 
xxxii. 80 to 35 ; Mala. iii. 16 to 18 ; Ps. ci. 6, 1 ; cxL 13 ; John xii. 26 ; Titus ii 
il to 16, <fea New York, 1846. 



THE CIIIUSTIAS WATCHMAN. 115 

A EEPLY TO DK. LANSING, SHOWING 

That the Plan of God's Government is to Overcome Evil with Good. 

Watchman. — A few Notes on Calvinism, revised and admitted of as correct 
by Dr. L., after being preached by him at his church in N. Y. March 14, 1847 : — 

Doctor. — Tho ground that we take is, that God has foreordained whatsoever 
comes to pass. A man's heart devise th his way, but the Lord directeth his steps. 
Watchman. — That is an outrageous doctrine, because it charges God with being 
the author of all evil, and denies the power and freedom of man's will ; and on 
that principle no person could do any thing contrary to the will of God. But 
what God has foreordained is his revealed will, laws, commands, and plan of 
government. And some men steal, murder, &c. Now, did God foreordain that 
men should do those evils ? I say no. For God has foreordained that men 
should not steal or murder, &c. (Exod. xx. 1 to 17, <fec.) And we know nothing 
about the secret counsel of God's will. And in regard to the text, of a man's 
heart devising his way, but the Lord directing his steps, this text alludes to that 
great and good law in God's government, of overcoming evil with good, as in the 
case of Joseph and his brethren. For Joseph's brethren meant the selling of 
Joseph for evil, but the Lord directed it for good, and the subjection of Joseph's 
brethren and the Egyptians to Joseph and Pharaoh at the end, which is typical 
of all things being brought under subjection to God the Father, during Christ's 
executive reign. (Gen. 1. 15 to 20 ; Acts iii. 14 to 26 ; 1 Cor. xv. 24 to 28, <fec.) 

Doctor. — The doctrine of total depravity is true. Watchman. — I find no such 
doctrine in the Bible as that a man is so depraved that he cannot think a good 
thought, speak a good word, or do a good action, without the aid of the Spirit ol 
God ; for it shows to me that men have as much power and freedom of will, to 
obey or disobey our Maker's instructions now, as Adam and Eve had at the be- 
ginning, and that God has not taken this power from us, but holds us accountable 
for the use that we make of it ; and that Abraham, and Moses, and others, were 
blessed in believing and obeying God ; and it puts the blame on the will in re- 
iecting and neglecting his instructions, and not on the lack of power ; and Adam 
lost no power of will, but fell und(?r the curse of the law, by violating his Maker's 
commands, and obeying Satan. F(»r God's law pronounces a curse on every one 
that continueth not in all things commanded, and to whom we yield ourselves 
servants to obey, his servants we are to whom we obey. (Gen. ii. 16, 17 ; Gal. 
iii. 10 ; Rom. vi. 16.) Hence that is wrong in the Presbyterian Confession of 
Faith, (page 47,) which states that man by his fall into a state of sin hath wholly 
lost all ability of will to any spiritual good accompanying salvation. And God 
gave to Adam and Eve the easiest law that he could have given them ; all they 
had to do was to let the tree alone, not to meddle with it ; but they were so 
weak and short-sighted as not to resist the temptation ; and we are only the same. 

Doctor. — Wo be to the man that attempts any other way of salvation than by 
the Spirit of God. Watch^ian. — I know that it is generally advocated, that the 
Spirit of God begins and perfects every thing that is good in man. But I ask 
the doctor to show me a single person in all the world that ever was converted 
to God by his Spirit without first coming through his Word ; for we cannot do 
the will of God until he makes known to us what his will is, and he has only 
promised his Spirit to those who ask it according to his will, for a good object. 
(Luke xi. 13 ; John vii. 38, 39 ; 1 John v. 14 ; Jam. i. 5 ; iv. 2, 8, &c.) For it is 
the office of the Word of God to convert the soul. (Ps. xix. 7 ; John xiv. 1 to 21 ; 
Rom. X. 17 ; 1 Cor. iii. 11 ; Heb. xi. 6, <fec.) And it is the office of the Spirit of 
God to guide us into the true sense of his word, and convince us according as we 
follow his instructions. (John vii. 17; xvi. 7 to 15, <fec.) 

Doctor. — There are a great many foreseen things talked about in these days ; 
but did God foresee that some men would become good, and therefore elect 
them ? No thanks to grace, then. Watchman. — The Bible shows to me that all 
thanks are due to grace. For it was through grace (or goodness) that our Maker 
devised the plan of redemption, and by the grace of God Christ tasted death for 
every man. (Gen. iii. 15 ; Titus ii. 11 to 15 ; Heb. ii. 6 to 9, &c.) For God the 
Father was under no obligations to give us a resurrection. And St. Paul predi- 
cated the certainty of our resurrection upon the obedience, death, burial, and 
resurrection of Christ ; and he had a hope in the resurrection both of the just and 
the unjust. (Acts xxiv. 14 to 16, <fec.) Thus, if it had not been for Christ's perfect 
obedience in our 3tead, we should have had no resurrection,Ezek.l8.4.<fec. 



-1 1 6 THE GHRISTI AN W ATCHI AN. 

Again, thougli the just may have been ever so faithful in tie service of God, 
yet they will have no claim upon him to adopt them into his family in heaven, as 
sons, any more than the servants in this world have that claim upon thek mas- 
ters ; but only by promise through Christ's perfect obedience, righteousness, and 
sacrifice. For we lost all claim to sonship in Adam by the fall. (Rom. vi. 16; 
Gen. ii. 16, 17, <fec.) And surely, when God devises a plan, he can see right 
through that plan, and he will not allow a creature like Satan to frustrate any 
of his designs ; and the plan of God's government is to overcome evil with good. 
(Dan. iv. 84 to 37 ; John vi. 33 ; Rom. xii. 21 ; Eccl. iii. 14, &c.) 

Doctor. — It may be asked, why did God pass by Esau and elect Jacob ? I an 
ewer, that I cannot tell, for I do not understand it. Watchman. — Let me show 
to tlie Doctor, that the reason was, because God foresaw that Esau would de- 
spise his birthright, and thereby prove unworthy of it, and insult and dishonor 
his Maker who gave it to him. (See 1 Sam. ii. 30.) Them that honor me, I 
will honor ; and they that despise me, shall be lightly esteemed. And St. Paul 
represents it in the same sense. (Gen. sxv. 30 to 34 ; Heb. xii. 1 to 17.) And I 
hope that the Doctor will not dispute the omniscience of God. 

Doctor. — ^^^ There is no need of any elementary fire to punish the wicked with 
in the next world, for in hell all their evil passions of revenge^ hatred^ wrath, and 
malice, will he let loose. Here they are in a great measure restrained hy laws and 
the frowns of society ; hut there they are like rampant tigers without any law, 
or restraint, or control, growing worse and worse to all eternity ; and this is the 
state of hell. ^^^^ 

Watchma7i. — Why, Doctor, your Calvinistic hell is worse than the Swedenbor 
gians hell, for their passions are kept under some restraint and control ; and 
your system would make things worse instead of better. But the heavens do 
rule. And the Lord hath prepared his throne in the heavens, and his kingdom 
rulethoveF all. Thus all his creatures will be brought under subjection, and wor- 
ship and serve him — who have hfe given to them at the end. And when all 
are under subjection, there will be none in rebellion. (Daniel iv. 26 ; Psalms 
ciii. 19 ; cxlv. 10, 11. And Christ was manifested to destroy all the power and 
works of Satan, and not to establish them. (Isa. xlv. 23, 24; 1 Cor. xv. 12 to 
28; 1 John, iii. 8 ; Rev. v. 13, 14, <fec.) This shows, that although the outcasts 
are to be punished Avith everlasting destruction from the presence of the Lord 
and the glory of his power, yet they are to be under his control and govern- 
ment ; and he will not allow rebels to continue in any of his dominions, except 
on trial for a short time, as in the case of this state ; but the future is a fixed 
state. And what good would there be in keeping any of his intelligent crea- 
tures in such a corrupt and miserable state merely to gratify a passion of re- 
venge by making them worse, under no necessity. But it is the will of God to 
reform all except the presumptuous sinners. (1 Tim. ii. 1 to 8, <fec.) 

This shows that the four principal ways of salvation, or of getting to 
heaven, advocated in Christendom, are as follows : — First, is Conditional Salvation, 
which was preached by our Saviour and his Apostles, and the condition is to do 
the will of God, (Matt. vii. 21,) by loving him with all our heart, mind, soul, and 
strength, in obedience to his commands, (John xv. 10,) and love our neighbor as 
ourselves, and also our enemies. Secotid, is through Purgatory, which is advo- 
catod by the Roman Catholics. Third, is Election without Conditions, advocated 
by the Presbyterians, (See their Confession of Faith, page 17.) Fourth, is Uni- 
versal Salvation, and Final Holiness, and Happiness of All Men, and that death 
frees the soul from all impurities. But Universalism is only Calvinism 
improved ; because the Universalists could easily see that if the salvation of 
men depended entirely upon the will of God, without any regard to conditions, 
that he could as easily will the salvation of all men as a part of men, and he 
would be acting partially if he did not. But the ways of the Lord are equal. 
Thus I think that the doctrine taught in the Confesson of Faith, pp. 74 to 77, is not 
true, which states that the perseverance of the saints depends, not upon their 
own free will, but upon the immutability of the decree of election ; and those 
that are called, accepted, and sanctified by the Spirit, cannot finally fall away 
from grace. For the Bible shows to me that we are voluntary in our own sal- 
vation, and voluntary in our own destruction. And I have chosen the condi- 
tional way, because I found it to be the most consistent with Scripture ana 
reason. And better than election without conditions. 



ON THE KECOGNITION OF FRIENDS IN HEAVEN, HT 

And the Falsity of the Spirit Rappings. 

Watchman. — We could recognize our friends and relatives in heav- 
en, by the disposition, and principle, and spirit, and temper, they 
manifested on earth. If the doctrine taught by many of our profess- 
ed ministers of Christ is true, That there is no change after death. 
But how can many of those ministers themselves expect to get to 
heaven who teach erroneous doctrines, and deceive the people and 
lead them astray, (though they may mean ever so well) if there is 
no change after death ; For Christ has declared, That if the blind 
lead the"^ blind, both shall fall into the ditch ; And St. Paul has pro- 
nounced a curse on those who preach any other gospel than that 
which was preached by Christ and his apostles ; And if we have not 
the spirit of Christ we are none of his. See Matt, xviii. 1 to t ; xv. 
12 to 20. John iii. 1 to 13. Gal. i. 6 to 12. Rom. viii. 9, &c. And I 
very seldom find two persons of one disposition, principle, spirit or 
temper, nor yet two sects that agree in their doctrines ; which shows 
the necessity of a change, to a unity in Christ, or else they could not 
agree in heaven. Gal ii. 9 to 14, Eph. ii. 9, 10 ; iv. 1 to 82, &c. 

2. Yet the Bible shows that there is a way by which we may 
know our friends in heaven. See Ps. xci. 2 to 16. I will say of the 
Lord, he is my refuge and my fortress, my God in him will I trust, 
surely he shall deliver thee from the snare of the fowler, &c., for he 
shall give his angels charge over thee, to keep thee in all thy ways, 
&c. Ps. xxxiv. 7. The angel of the Lord encampeth round about 
them that fear him, and delivereth them. Heb. i. 13, 14. But to 
which of the angels said he at any time. Sit on my right hand until 
I make thine enemies tliy foot-stool, are they not all ministering spi- 
rits sent forth to minister for them who shall be heirs of salvation. 
Luke XV. 10. I say unto you. There is joy in the presence of the 
angels of God over one sinner that repenteth, Luke xvi. 22. And 
it came to pass that the beggar died, and was carried by the angels 
into Abraham's bosom. Matt. xiii. 47 to 52. Again, The kingdom 
of heaven is like unto a net, that was cast into the sea, and gather- 
ed of every kind ; which, when it was full, they drew to shore, and 
Bat down, and gathered the good into vessels, but cast the bad away 
so shall it be at the end of the world ; the angels shall come forth, 
and sever the wicked from among the just, and shall cast them into 
the furnace of fire, &c. 

3. The above shows that the angels are sent by the Almighty to 
attend to the affairs of this world, and that they are well acquaint- 
ed with our actions, and take a deep interest in our welfare, and 
also conduct the departed spirits to their residence in the next world, 
and therefore know where all the human race are according as they 
depart from this life. Thus if it should be my lot to get to heaven, 
and wanted to know where any of my friends are, then I could ask 
the angels, and they could give me all the information that is neces- 
sary. Again, according as Christ rewards his saints at the resurrec- 
tion of the just, the others will be made acquainted with their per- 
son and character and office. See Luke xiv. 13, 14 ; xix. 12 to 19. 
Matt. XXV. 1 to 46. Rev. iii. 5, &c. 

4. The Bible also shows, that some of the ansrels existed before 



118 THE CHRISTIAN WATCHMAN, 

tills world was made, and dwelled in heaven, and therefore a differ*- 
ent order of beings from what the human race are, and that they 
have had God for their instructor, and attended him in his works 
for six thousand years at the least, and thereby become acquainted 
with the laws of God, and qualified to operate on the souls of men, 
and change their dispositions and intentions, and bring about the 
purposes of God. But human spirits are not qualified for that pur- 
pose, for even some of those highly educated angels, find it to be a 
very difficult task in some cases, See Dan. x. 12 to 14. Then said he 
unto me ; Fear not Daniel, for from the first day that thou didst set 
thine heart to understand, and to chasten thyself before thy God, 
thy words were heard, and I am come for thy words ; But the prince 
of the kingdom of Persia withstood me one and twenty days ; but 
lo, Michael, one of the chief princes, came to help me, and I remain- 
ed there with the kings of Persia. Now I am come to make thee 
understand what shall befall thy people in the latter days, for yet 
the vision is for many days. 2 Chron. xviii. 18 to 22 ; 2 Kings viii. 
12, 13 ; Lukexxi. 22, &c. 

5. I once heard a Swedenborg minister, in a discussion with Mr 
Sunderland on Swedenborg having the tooth ache, and attributing 
the cause to a devil in the tooth, account for the spirit operations as 
follows : — We Swedenborgians believe that all things in this world 
are effected by the spirit world, (that is, the good spirits effects all 
the good things in this world, and the evil spirits effects all the evil 
things.) But scripture, reason and experience shows that our hu- 
man agents which are visible, do more mischief than what the invis- 
ible agents do, for the latter cannot come and raise mischief wheo 
they please, but only come when they are sent to try the people and 
bring about some of the purposes of God, (Job. ii. 1 to 13 ; xxxiv. 
36 ; 1 Peter iv. 12, 13, &c.) And we have other enemies to fight 
against and overcome, through the help of God, and that is the 
pride and vanities of this world, and the gratification of the animal 
propensities, Luke xxi. 22 ; 1 Tim. iv. 1 to 6, &c. And the tooth- 
ache was proved to be a physical cause and not a spiritual cause. 

6. Again, how can any reasonaUe person believe that the Lord would 
give a commission to liis ministers on this earth, to preach his gos- 
pel, and promise to be with them to the end of the world. Matt, 
xxviii. 18 to 20, and afterwards give a commission to the spirits who 
have departed from this life, for to come back again and preach ano- 
ther gospel by rapping on tables and chairs, &c., which is a great 
piece of presumption for the advocates of the spirit rappings, to try 
to palm off such jugglery and deviltry upon the Almighty ; for al- 
though the Lord permits satan to try the people's faithfulness and 
integrity to his laws, yet he does not allow him to force the people 
to violate them against their will ; for our Maker has given us suffi- 
cient power of will to resist all the evil influence that can be brought 
against us, which he does not send to accomplish his purposes, See 
2 Chron, xx. 1 to 32. Jam. iv. 7. Dan. xii. 10, &c. Again, when 
the Lord wanted to change any of his laws or establish them, He 
sent his angels and prophets, and Christ and his apostles, who con- 
firmed their mission by miracles, and reasoned with the people face 
to face, so that they might have a correct understanding of his will, 



THE CHRISTIAN WATCHMAN. 119 

See Judges, ii. 1 to 5. Luke x. 25 to SI. Acts xviii. 4 to 11 ; xxvi. 
16 to 18, &c. 

7. The advocates of the spirit rappings date the era of their spirit 
communications from the time of Swedenborg^s visions, and even 
Swedenborg himself, represents that the human spirits can speak and 
reason and act, as well in the spirit world as they did in this ; There- 
fore by their own account it is too mean and degrading for good spi- 
rits to come with rapping and jugglery to the people instead of reason- 
mc; with them. And when Professor Barnes was lecturing in favor of 
the spirit rappings in this city in 1853 ; he stated. That the Almigh- 
ty had prepared mediums through which he would communicate 
with the people of our world, by good spirits who have departed 
from this life. But the Bible shows to me that it is Satan who has 
prepared those mediums or clairvoyants, that play upon the people 
who neglect, and despise, and reject the truth of the word of God. 
il^^ 2 Thess. ii. 11, 12. And for this cause God shall send them strong 
delusion, that they should believe a lie ; that they all might he damned 
who believed not the truth , but had pleasure in unrighteousness. Jer. 
vi. n to 19. Also I set watchmen over you, saying, Hearken to the 
sound of the trumpet. But they said, We will not hearken, &c. 

8. Now there are only two ways in which those alledged rappings 
can come, and that is either by jugglery or deviltry, and my belief 
is, that it is a part of both, for the Lord would not send good spirits 
to play off such low and degrading tricks upon the people, for it is 
evil spirits that he sends to bring about the speedy destruction. of the 
presumptuous sinners who have been often reproved and hardeneth 
their necks, See Pro v. i. 22 to 33'; xv. 3 to 11 ; xxix. 1, &c. And 
I sliould have had an abundance of evidence to that effect if Proff. 
Barnes had stood the test, w^hich he promised to do in his adver- 
tisement and lecture, stating, That he would give any person the 
privilege of testing the spiritual power by holding a table. I then 
attended his operations, and I asked the Proffessor if his guardian 
spirits were present, and he answered. They are. I then told him 
that I also believed in guardian angels, but that mine was a different 
order of beings from what his was, and that the test should be be- 
tween my spirits and his spirits, and that I would not come mutter- 
ing to the people and screwing my limbs and making ugly faces, and 
playing off monkey tricks the way his mediums did, but that I would 
speak out and let the audience see the rules that I worked by which 
may be found in John xiv. 13. Matt. xxi. 22. Ps. xxxiv. 7. But the 
Professor backed out when I brought him to the test. 

9. Again, The good spirits would not bemean themselves with 
such low degrading business as to come rapping, and deceiving, and 
corrupting the people of this world, that business is left to Satan, 
and his agents who give themselves over to him to do his dirty work, 
and who are too lazy to work in the service of God, for his honor, 
and the glory of his kingdom. And the Bible shows plainly, that 
in those latter days, many of the people will be deceived by those 
Satanic agents, and become servants to Satan, especially among the 
selfish and despotic, and slave powers, who want to live in luxury 
and idleness upon other people's labor, and imagine that they can 
feast, and sport, and enjoy peace and true happiness upon their breth- 



i20 THE CHRISTIAN WATCHMAN. 

rea's degradation and ruin and misery, See Isa. xlviii. 22. There is 
no peace saith the Lord unto the wicked, 2 Tim. iii. 1 to 6. This 
know also, that in the last days perilous times shall come, for men 
shall be lovers of their own selves, covetous, boasters, proud, blas- 
phemers, disobedient to parents, unthankful, unholy, without natural 
affection, truce-breakers, false accusers, incontinent, fierce, despisers 
of those that are good, traitors, heady, high minded, lovers of plea- 
sure more than lovers of God, having a form of godliness, but deny- 
ing the power thereof; from such turn away. 1 Tim. iv. I to 13. 
Now the Spirit speaketh expressly, that in the latter times some shall 
depart from the faith, giving heed to seducing spirits, and doctrines 
of devils, speaking lies in hypocrisy, &c. 

10. Again, see what severe punishment the Lord inflicted on those 
people who harbored those evil spirits, and corrupted the people by 
the aid of their power, and how he slew Saul, for asking counsel of 
a woman that had a familiar spirit, See Lev. xx. 27. A man also or 
a woman that hath a famihar spirit, or that is a wizard, shall surely 
be put to death ; they shall stone them with stones, their blood shall 
be upon them. Exod. xxii. 18. Thou shalt not suffer a witch to live. 
1 Chron. x. 13, 14. So Saul died for his transgression which he com- 
mitted against the Lord, even against the word of the Lord, which 
he kept not, and also for asking counsel of one that had a familiar 
spirit, to inquire of it, and inquired not of the Lord, therefore he 
slew him and turned the kingdom uato David the son of Jessee. Isa, 
viii. 19, 20. And when they shall say unto you ; Seek unto them 
that have familiar spirits, and unto wizards, that peep, and that mut- 
ter : should not a people seek unto their God, for the living to the 
dead. To the law and to the testimony, if they speak not according to 
this word, it is because there is no light in them. Lev. xix. 31. Re- 
gard not them that have familiar spirits, neither seek after wizards 
to be defiled by them, I am the Lord your God. 

1 1. Thus the Bible shows that there is four kinds of spirits, that 
operate on the souls of men ; First is the Divine or Holy Spirit, 
which gives good ideas to those people who search the Bible for the 
truth, and follow its instructions. Matt. xvi. 15 to 17. John xvi, 13 
to 15, &c. Second, are angelic spirits or agents, which are invisible, 
and can only exercise a suggestive influence on the souls of men since 
the commission given to the apostles to go and preach the gospel, 
yet those agents give many good ideas to the souls men, Heb. i. 13, 
14 ; xii. 22 to 29. Gen. xxiv. 7 to 48, &c. Third, is the Satanic 
Spirit of selfishness, falsehood, malignity, cruelty and hatred of what 
is good, John viii. 39 to 47. Isa. xix. 1 to 4. Jer. vi. 22, 23. 1 Pe- 
ter V. 6 to 11, &c. Fourth are human spirits, these are visible agents 
which we have to look out for sharply, for they can reason people 
into error, See Matt. xxiv. 4. Take heed that no man deceive you. 
ilom. vi. 1 6. Know ye not that to whom ye yield yourselves servants 
to obey his servants, ye are to whom ye obey whether of sin unto : 
death, or of obedience unto righteousness. 2 Peter ii. 19. While 
they promise them liberty, they themselves are the servants of cor- 
ruption, for of whom a man is overcome of the same, is he brought 
in bondage. Rom. xii. 21. Be not overcome of evil, but overcome ; 
evil with ffood. 






[ The most 
: proper rules 
! by which the 
; Scriptures 
: may be inter- 
; preted cor- 
: rectly, are 
! seven in num 
: ber. See on 
I the right. 



WHAT IS TllUTII ? (answer,) THE WORD OF GOD. 121 

John 17. 17, Is. 8. 20. 
1 Pet. 3. 15, Is. 1.18-20. 



1st Truth 
2d Reason 
3d Justice 
4th Goodness 
5th Equity 
6th Mercy 

th Righte 
ousness 




Deut. 16.20, Isa.45.21. 

Ps. 145. 9, 1 Thes. 5. 21. 

Pr. ii.9.10, Ezek. 18.25. 

Ps. 100. 5, Micah 7. 18. 

Ps. 111. 3, 4, Heb. 1 a 

j To the law and to the testimony: if they speak not according to this word, it is because j 
there is no light in them. Is. 8. 20. 

^11 Scripture is given by inspiration of God, and is profitable for doctrine, reproof correc- _ 
; tiony instruction in riffhteousness. That the man of God may be perfect, Src. 2 Tim. 3. 16, 17. : 

Proof. Deut. 18. 17-22. And the Lord said unto me. They have well spoken that which 
they have spoken : 1 will raise them up a prophet from among their brethren like unto thee, 
and will put my words in his mouth, and he shall speak unto them all that I shall com- 
mand him. And it shall come to pass that whosoever will not hearken unto my words 
which he shall speak in my name, I will require it of him. Bin the prophet which shall ! 
presume to speak a word in my name which I have not commanded him to speak, or that ; 
shall speak in the name of other gods, even that prophet shall die, &c. Jer. 35. 13-19. ' 
Thus saith the Lord of hosts, the God of Israel, Go and tell the men of Judah and the in- ; 
habitants of Jerusalem, Will ye not receive instruction to hearken to my words, saith the 
Lord, &c. John 17. 8-20. For I have given unto them the words which thou gavest me, ' 
and they have received them, and have known surely that I came out from thee, and they : 
have believed that thou didst send me. 17. Sanctify them through thy truth ; thy word is ! 
truth. 20. Neither pray I for these alone, but for them also which shall believe on me ; 
through their word. John 12. 47-50. And if any man hear my words and believe not, 1 ' 
; judge him not ; for I came not to judge the world, but to save the world. He that rejecteth 
me and receiveth not my words, hath one that judgeth him : the word that I have spoken, : 
the same shall judge him in the last day. For I have not spoken of myself; but the Father i 
which sent me, he gave me a commandment what I should say And I know that his \ 
commandment is life everlasting, &c. John 6. 63-69. The words that I speak unto you, 
they are spirit and they are life. Then Peter answered him. Lord, to whom shall we go ? 
thou hast the words of eternal life. John 17. 3. And this is life eternal, that they might I 
know thee the only true God, and Jesus Christ whom thou hast sent. John 15. 14, 15. Ye ' 
are my friends if ye do whatsoever I command you. Henceforth I call you not servants, \ 
for the servant knoweth not what his Lord doeth ; but I have called you friends, for all ; 
things that I have heard of my Father I have made known unto you. Mark 16. 1.5-20. And 
he said unto them. Go ye into all the world and preach the Gospel to every creature. He 
that believeth and is baptized, shall be saved ; but he that believeth not shall be damned, 
&c. Acts 26. 13-18. I have appeared unto thee for this purpose, to make thee a minister 
and a witness both of those things which thou hast seen, and of those things in the which 
I will appear unto thee. 23. 11. 1 Tim. 1. 1. Tit. 1. 1-3, &c. Gal. 1. 6-12. But I certify you, 
brethren, that the Gospel which was preached of me is not after man : For I neither re- 
ceived it of man, neither was I taught it but by the revelation of Jesus Christ. &.c. Acts 
20. 17-38. Wherefore I take you to record this day that I am free from the blood of all men, \ 
For I have not shunned to declare unto you all the counsel of God. Rom. 10. 17. So then \ 
faith Cometh by hearing, and hearing by the Word of God. Eph. 2. 8^9. For by grace are ; 
ye saved through faith, and that not of yourselves ; it is the gift of God : not of works, lest : 
any man should boast. This proves that faith is first to come through the word of God, ! 
and that it is the gift of God, and by grace and not of ourselves: it being his will revealed ; 
to us in his word that gives us ground from which we take our ideas and faith and build \ 
our hopes upon. Here Christ tells us that he did not speak of himself, but received all ; 
his instructions from his Father, and made them all known to his disciples ; and by these : 
words we are to be judged in the last day. Therefore the word of God is the truth, and '■■ 
judge, and our only infallible rule of faith and practice, in which there are sufficient rules : 
for all necessary purposes when properly interpreted. But our Roman Catholic Priests ; 
deny that the Scriptures are a sufficient rule and judge, in their lectures on the Word of: 
God, and contradict our Saviour and St. Paul, Consequently their doctrines on this point ' 
are not true. See Drs. Power and Ryder's Lectures in this city, in 1845. and 1846. But I 
pray and hope that they will reform, and not persist in these errors, with all those facts ■ 
before their eyes, until that great day comes upon them as a snare, and finds them not giv- i 
ing meat in due season, and thereby lose their heavenly inheritance and best interests. : 
See Hos. 13. 9. O Israel, thou hast destroyed thyself. Matt. 24, 45-51, &c. And it is delu- ; 
sive for any man to say that he loves God supremely, and his neighbor as himself, when ; 
he is robbing God of his glory and honor. For this is the love of God, that we keep his ! 
commandments. 1 John 5. 3. John 14. 21. And God has declared, that his ginry he will ' 
not give to another. And Christ has told us to honor the Son even as we honor the Father, 
and that he and the Father are one. Neither can that be love to our neighbor, which de- 
ceiver him and leads him astray from the Word and Spirit of God. See Isa. 42. 8. John 5. 
17-2V^^uke 8. 21. Rom. 8. 1-39. 1 Cor. 4. 14-10. John 8. 31-42: 1.5. 10. Acts 3. 17-26. Ps. 119 
142, 151. Gal. 3. 21-29. Rom. 6. 20-23. Prov. 23. 23. Mat. 13. 45. 46. Eph. 1. 11. Rev. 22. 14. &c. \ 



J. MITCHELL No. 9 Eldridge Street 



?2^^?<^^??^^ 



'^^r^'^WJ!^f^^^^M^ 



122 PREFACE 

'J^HE Autlior of Ibis work was aware that thousands of highly educaled 
and talented men, from the Roman Catholics down to the advocates of the 
Spirit rappings, have tried to give satisfactory evidence of the origin and 
destiny of man, but have failed in their object as may be seen by their doc- 
trines, which troubled me very much, for to know which of their doctrines 
was true, until I searched the Scriptures myself, and there I found satisfac- 
tory evidence by following their instructions and the help of God, which I 
think is the best evidence of the truth of this important subject at the pres- 
ent day ; I therefore present it to the public for their investigation and sat- 
isfaction as follows : 1 Thess. v. 21. Prove all things, hold fast that which 
is good. Heb. xi. 6. For he that cometh to God must believe that he is, 
and that he is a rewarder of them that diligently seek him. John xvii. 3. 
And this is life eternal, that they might know thee the only true God, and 
Jesus Christ whom thou hast sent. Eom. xiv. 5. Let every man be fully 
persuaded in his own mind. 

1. If the reader examines the letters published by Bishop Hughes in de- 
fence of Roman Catholic doctrines, he will find that the Bishop asserts, that 
the doctrines of his Church is true to a certainty, and that there is no way 
of arriving at the truth, but through the doctrines and sacraments and sanc- 
tifying grace of the Roman Church ; but in his eighth letter, he overthrows 
his whole argument on that point, for himself shows that there is a way of 
arriving at the truth without going through the doctrines, &c. of his church. 
I have given both sides of this subject, so that the reader may see and judge 
correctly whether their ministers can prove all the doctrines of their Church, 
true to a certainty by scripture and reason or not. And as Professor 
Whiting said of Professor Stuart's mistakes ; That all the learning and in- 
genuity of man would be employed in vain to show the truth of a subject, 
if the leading principles by which the expositor is guided are not true. 

2. Again, If the reader examines the doctrines advocated by the leaders 
of infidelity, he will find that they try to make out, that this world and its 
contents, and even the souls of men, came out of gas and was organized by 
chance, and that when the soul leaves the body, it returns to its original 
element, from which it proceeded. Now reason itself shows to me, that 
there is only two ways in which this world and its contents could come into 
existence, and that is either by chance or design. And I asked the Infidels 
in the discussion. If they did really believe that chance could put a nose upon 
a man's face and eyes in his head, &c., but if the world and its contents 
was brought into existence by design, then they must admit of a great 
spiritual and intelligent designer, which is a power above matter v>'ho organ- 
izes material substances according to his will, or else be like the Pagans, 
hard to persuade that the images they make are not superior to themselves. 

3. If the reader examines the doctrines advocated by the orthodox minis- 
ters of the English, Presbyterian, Baptist and Methodist Churches, in regard 
to the origin of man, he will find that they mystify this subject instead of 
giving liglit upon it ; for some of them advocate that God made all things 
out of nothing, and others advocate, that the soul of man came from God 
as a spiritual essence. 'Jliese are the three principal ways advocated by the 
philosophers of this world, in regard to where the soul of man came from. 
1. That it came from gas. 2. That it came from nothing. 3. That it 
came from God as a spiritual essence. But I have shown by scripture and 
reason, that the soul of man came from the inner glory of God or the Holy 
Spirit, as a secondary power like the rays of light and heat of the Sun 
gives life to vegetation, &c. without being particles of it, or first cause. 

4. Again, If the reader examines the doctrines advocated by the Univer- 
salist ministers, in regard to the destiny of man, I think he will find that 
they cannot make their doctrine of the holiness of all men appear consistent 
with either scripture or reason, by forcing people into the heavenly inherit- 
ance through a future purgatory, instead of Christ in this life. 



THE WATCHSAN'S REPLY TO THE MINISTER WHO PREACHED 123 
On the Sonship of Christ, in the Suffolk-street Church, N.Y., Dec, 21, 185L 

Watchman. — Having seen an advertisement in one of the papers in this city, 
stating that Elder I. N". Walters would deliver a discourse on the Sonship of 
Christ, I attended, in hopes to find some more light on that important subject, 
but the preacher gave me no additional light. And after he had got through with 
his preaching, and came down from the pulpit, I begged the liberty of asking 
him a few questions, as follows : — 

Watchma7i. — I wish to know whether Christ is a creature, or a Creator f 
Preacher. — -He is the Son of God. Wutchrfian, — In what sense do you under- 
stand Christ to be the Son of God ? Preacher. — Had the Eternal God ever a 
Father ? Watch7rian. — What do you mean by your Eternal God, for Christ is 
called the Everlasting Father in Scripture, see Isa.ix. 6 ? But I wish to have a 
direct answer to my questions, for my object is to arrive at a certainty of the 
truth on this important subject, if I can. Preacher. — -I answer, that he is the 
Son of God. Watchman. — I ask you again, in what sense do you understand 
him to be the Son of God ? Is he the Son of God in the sense that one man is 
the son of another man, as I heard a preacher once answer to this question ; or 
ts he the Son of God in the sense that he was the first angel that your Eternal 
God created ? Preacher. — He is the Son of God ; but how he is the Son of 
God, or when he became his Son, I do not know, and I said so in my sermon. 

Watchnan. — Now I ask what good is there m that minister advertising for 
people to go and hear his preaching on a subject which he admits that he does 
not understand, and therefore cannot give a sufficient answer to proper ques- 
tions that might be asked in regard to it ? Yet he should at least have given 
direct answers which other ministers have furnished on his side of this subject, 
in order to help his hearers to arrive at the truth. For Mr. Kinkade shows how 
Christ is the Son of God, and when he became his Son, in his book, p. 133, as 
follows: — ^^I thhik Christ is a created being. P. 117, 21ie plain truth is^ that 
the pre-exi stent Christ was the first creature that was horn into existence. P. 131, 
He is God's Son, not in the sense that Isaac was the son of Abraham., but in the 
sense that Adam was the son of God. .,^1 

I^ow I will give what some call the orthodox sensb of the Sonship of Christ, 
on the Trinitarian side, which is brought against the Unitarians, by Mr. Mattison, 
ji Methodist minister, in his book, p. 17, as follows : — The term Son, when ap- 
plied to the divine nature of Christ, is used to express a relation subsisting 
between the persons of the Godhead, which instead of being like that of a family 
of father, mother, and children, is different from all other relations, and to all 
finite minds incomprehensible. P. 44, It is by no means certain that Christ in- 
tended to disavow his knowledge of the time when Jerusalem was to be de- 
stroyed. The phrase, Neither the Son, is to be found only in Mark, and many 
eminent critics consider it spurious, P. 45, The man has but one intellect that 
could know a thing; hence if he denied seeing a thing, the same intellect that 
saw must deny that it saw, simply because it had but one eye to see with. 
^^ But in the case of Christ there were two ifitellects, the divine and infinite 
Spirit and the huynan soul. Hence, if the divine only saw a future event, it would 
Hot be falsehood for the hi(,manity to say that it did not know it. .„^2 If the 
man in the Arian illustration had two souls, one of which saw with the right 
eye and the other with the left, the soul that had the blind eye could say, I 
cannot see, though the other had the most extensive vision. 

Watchman. — Thus it may be seen what a pack of nonsense that Methodist 
minister runs into, with his two souls and blind eyes, in regard to his sense of 
this important subject. And the Sonship cannot be consistently applied to the 
divine nature of Christ, but only to his angelic nature, as may be seen by an 
abundance of Scripture. Now, supposing Christ had two souls, what use would 
the one of divine power be to him when the Father worketh all things after the 
counsel of his own will? Eph. i, 11. And in advocating that Christ and the Holy 
Spirit has a divine soul of infinite power, represents three Gods, independent 
of each other, and gives ground to the Jews, on which they charge the Christians 
with worshipping three Gods. And what necessity would there be for Christ 
and the Holy Spirit to receive all their instructions from the Father if that was 
true? See John viii. 28: xvi. 13, (fee. And to be consistent, though I am a 
Trinitarian, I must admit that Mr. Kinkade's sense of the Sonship of Christ, and 
application to kiA angelic nature, is much better than the sense advocated by 



124 _ _ _ THE CHRISTIAN WATCHMAI. 

ii\9 Methodist minister, who applies it to his divine nature. For he sho^ra 
plaiialy that Christ is the Son of God and the first creature that was born into 
existence, not in the sense that Isaac was the so«i of Abraham, but in the sense 
that Adam was the son of God (whose soul was born, or proceeded from the 
Father). See CoLi. 12-15. Who is the image of the Invisible God, the first- 
born of every creature. Rev. iii. 14. And uuto the angel of the Church of the 
Laodiceans write, These things saith the Amen, the faithful and true witness, the 
beginning of the creation of God. John i. 18 ; iii. 1-12; viii. 41, 42 ; xv. 26, <icc. 
Yet I tLdnk that the Unitarians are wrong who believe and advocate that Christ 
has only one nature, for the Bible shows so plain and full to my mind that he 
has two natures, the divine Word and the angelic soul, and that God is con- 
stituted of three divine powers, viz., Soul, Word, and Spirit, which are depend- 
ent on each other, and therefore coequal, coessential, and coeternal, and only one 
God of omniscience, omnipresence, and omnipotence, having all power within 
himself. See Luke i. 34, 35 ; Heb. i. 1-14; Rom. xv. 16-19, cfec. And the soul 
of God is represented in Scripture as the Father -and Devising Power, which 
alone possesses infinite knowledge, and all other souls that come from him are 
secondary powers, and gets knowledge from him. Heb. xii. 9 ; Eph. i. 11 ; Ezek. 
xviii. 4 ; Ps. cxlvii. 5 ; 1 Cor. xv. 24-28, <fec. See that part in 'No. 2 of the 
Watchman, on the Trinity. 

Thus the Bible shows to me that Christ possesses a divine nature, which is the 
uncreated Word of God, that divine power and great first-cause by which the 
Father creates all things. See John i. 1-5 ; Eph. iii. 9 ; Col. i. 15-17 ; Rev. xix. 
13, <fec. And., in this sense I consider it to be my duty to worship him as a 
Creator, and not as a creature ; and it is very necessary that we should have a 

E roper understanding of God, and what we do worship, and not have infidela 
easting that the Clmstians themselves have no proper knowledge of what their 
God is whom they worship ; or, as our Saviour told the woman of Samaria, Ye 
"worship ye Iinow not what, &c. See Jer. ix. 24 ; John iv. 22-24, <fec. 

And the Bible shows very plain to me, that Christ also possesses the angellB 
nature whicb proceeded from the Father at the beginning of the creation. See 
John viii. 41-43 ; xvii. 5-26 ; Rev. iii. 14, &c. And that He is one of the three 
angels that appeared to Abraham in the plains of Mamre, and the Judge of all 
the earth whom Abraham pleaded with for Sodom, (fee. ; Gen xviii. 1-33 ; xix. 1. 
And that He is the God and angel who redeemed Jacob from all evil ; Gen* 
xlviii. 15, 16. And that He is the Lord and angel who appeared to Moses in the 
bush ; Exod. iii. 1-21 ; Acts vii. 30-36. And that He is the Christ who pro- 
duced the water from the rock for the children of Israel to drink; 1 Cor. x. 1-4. 
And that He is the Christ who produced sufl&cient food out of five loaves and 
two fishes, to feed five thousand men, besides women and children, and had 
twelve baskets of fragments left; Matt. xiv. 13-21. And that He is Michael 
the archangel who contended with Satan about the body of Moses ; Jude 9 ; 
John XX. 17. And the same Michael who fought against the dragon in heaven ; 
Rev. xii. 7-9. And that He is Michael the great prince who is to stand up for 
Daniel's people, whose names are written in God's book of remembrance ; Dan. 
xii. 1 ; Malachi iii. 16-18. And the Word of God, who is to lead on the armies of 
heaven against the dragon and his despotic powers of this earth; Rev. xix. 11- 
21 ; 2 Kings v i. 8-23 ; Matt. xx. 20-28, <fec. And that He is the King's Son who 
is to come and break in pieces the oppressor ; Ps. Ixxii. 1-4. And that He is the 
Son and archangel whose voice is to raise the dead at his coming : John v. 1 9- 
32; 1 Thess. iv. 16. And that He is the Lord and angel who calls upon his 
people that submit to him at the fall of Babylon, for to come out of her, and not 
partake of her sins, that they may not receive of her plagues ; Rev. xviii. 4. 
And that He is the Lord who commissions his seven angels to go and pour out 
the seven vials of the wrath of God upon the earth ; Matt. xiii. 38-41 ; Rev. 
xvi. 1. And that He is the Lord and angel who has the keys of death and hell ; 
and to come down from heaven and lay hold of Satan, and bind him for a 
thitusand years, so that he cannot deceive the nations any more until the thousand 
years are finished; Rev. i. 10-19 ; xx. 1-4. And that he is the King of kings, 
and Lord of lords, who is to come with many crowns upon his head, and take the 
supreme government of this earth, and rule according to his will, until aU things 
are subdued unto him; Rev. xix. 11-22; Isa. ix. 6; 1 Coi*. xv, 24-28, <fea 
l^cw York, Dee^ 1S51 



ON THE SEVEN PROPHETIC TIMES. 126 



Dan.ii.28.— "Tliere 
Neb. what shall be 

THE VISION. 

31 Thou. O Kin?, 
sawest, and, be- 
hold, a great im- 
age. This great 
image, whose 
brightness was 
excellent, stfjod 
before thee, and 
the form thereof 
was terrible. 32. 
Th is image's head 
was of fine gold. 



is a God in heaven that revealeth secrets, and maketh known to the kmg 
in the latter days. * * And the visions of thy head upon thy bed, are these ;" 



His breast and 
his ai-nis of silver. 




Daniel's interpretation, 
37 Thou, O king, art a king of 
kings ; for tlie God of heaven 
hath given thee a kingdom, 
power, and strength, and glo- 
r}'-. 38 And wheresoever the 
children of men dwell the be- 
asts of the field,and the fowls 
of the heaven, hath he given 
into thine hand, and hath 
made thee ruler over them 
all. Thou art this head of gold 



APPLICATION. 

1st Section, 

BABYLON. 

Isa. 10. 1 to 6 
Ho. 5. 4. 5 ; 2 
Kings 21. 10 

to 16: 23. 

24 to 27. 
Ezra, 4. 2. 
Jer. 1.5. I to 6 

ch. 27, &LC. 



39 And after thee shall 
arise ;uiother kingdom infe- 
rior to thee, 



2d Section, 

MEDIA AND 
PERSIA. 

Dan. 8. 2, 3, 
4, 20. 



His belly and 
his tliighs (sides 
margin) of brass. 



33 His legs of 
iro2i. 



His feet part of 
iron and pait of 
clay. 



y/ 1 And another third kingdom 

■' of brass, whicli ehall bear 

rule over all th€ eai-th. 



3d Section. 

GRECIA. 

Dim. 8. 5, 6, 
7,21. 



40 ABd the foui-th kingdom 
shall be strong as iron ; i'or- 
asjnuch as iron breaketh in 
pieces and subdueth all 
things. All these shall it 
break in pieces and brais e. 

41 And whereas thou saw- 
est the fsel and toes part of 
potter's clay and part of iron ; 
the kingdoinshall bedivided, 
but there shall be in it of the 
Btrength of the iron, foras- 
much as thou sawesL the iron 
mixed with miry clay. 



4th Section. 

IMPERIAL 
ROME. 

Luke 2. 1, 2. 



5th Section, 

ROME 
DIVIDED. 

Dan. 2. 41. 



42 And as the toes of the 
feet were part of iron and 
part of clay ; so the king- 
dom shall be partly strong, 
and partly broken. 

43 And whereas thou saw- 
est iron mixed with miry 
cla5\ they shall mingle them- 
sel ves v/ith the seed of men ; 
but they shall not cleave one 
to another, even as iron is 
not mixed with clay. 



6th Section. 

THE KING- 
DOM PARTLY 
STRONG AND 
PARTLY 
BROKEN. 

Dan. 2. 42. 



34 Thou sawest till that a stone 
was cut out without hands, 
which smote the image upon his 
feet, that were of iron, and clay, 
and brake them to pieces. 

35 There was the iron, the 
clay, the brass, the silver, and 
the gold, broken to pieces toge- 
ther, and became like the chaff 
of the summer thrashing-floors, 
and the wind carried them away 
that no place was found for 
them : and the stone that smote 
the image became a great 
mountain, and filled the whole 
earth. 

36 This is the dream ; and we 
will tell the interpretation thereof 
l>efore the king. 



44 And in the days of these kings shall the God' of 
heaven set up a kingdom which shall never be destroy- 
ed ; and the kingdom shaft not be left to other people, 
but it shall break in pieces and consume all these king- 
doms, and it shall stand forever. 45 Forasmuch as thou 
sawest that the stone was cut out of the'mountain without 
hands, and that it brake in pieces the iron, the brass, the 
clay, the silver, and the gold ; the great God hath made 
known to the king what shall come to pass hereafter 
and the dream is certain, and the interpretation thereof 
sure. — Dan. viii. 13. How long shall be the vision con- 
cerning the daily sacrifice^ and the transgression of deso- 
lation, to give both the sanctuary and the host to be trod- 
den under foot ? 1 4 And he said unto mo,Unto 2300 days ; 
then shall the sanctuary be cleansed. 10, 1. In the third 
year of Cyrus, king of Persia, a thing was revealed unto 
Daniel. And the thing was true, but the time appointedi 
was long and he understood the thing, and had irnder- 
sit-mding of the vision. — Dan. viii. 2C: iv. 25: x. 14, &c.| 



126 TIIE CHRISTIAN WATCHMAN. 

See Luke sxi. 7 to 32. Here the disciples asked Christ whea shall these 
things be, and what sign would there be when they came to pass. Then ou? 
Saviour gives to them a regular history of the great events that was to take 
place from that time down to the last generation of the gospel dispensation, 
and then states that that generation should not pass away till all be fulfilled. 
He first warns them to take heed that they be not deceived^ for many would 
come in his name saying : I am Christ, &c., and when they heard of wars and 
commotions, they were not to be terrified, for these things must first come to 
pass. Y. 10. Then said he unto them, nation shall rise against nation, and 
kingdom against kingdom, &c. Y. 22. For these be the days of vengeance 
that all things which are written may be fulfilled. Then he begins with the 
Jews, showing that they were to fall by the edge of the sword, and be led 
away captive into all nations, and Jerusalem to l5e trodden down of the Gen- 
tiles until the times of the Gentiles be fulfilled. Again Dan. xii. 6, 7. Here 
it is asked, How long shall it be to the end of these wonders ? And the 
answer is given by the angel who lifts up his hands to heaven, and swears by 
him that liveth forever, that it shall be for a time, times and a half, and when 
he shall have accomplished to scatter the power of the holy people, all these 
things shall be finished. Rom. xi. 25 to 27. Here Paul instructs his brethrcB 
on this subject in the same sense. 

John also shows that Satan has learned to know the time. See Eev. xii. 
12. Wo to the inhabiters of the earth and of the sea : for the devil is come 
down unto you having great wrath because he knoweth that he hath but a 
short time. This shows that Satan has not been careless about this subject 
of time. Now would it be wise for us to be careless about that important 
subject on which our greatest interests are at stake, and risk our heavenly 
inheritance for the sake of some trifling worldly object. See Luke xix. 43, 
44. They shall not leave in thee one stone upon another, because thoti know- 
est not the time of thy visitation. Matt. xvi. 3. Ye can discern the face 
of the sky, but can ye not discern the signs of the times ? (Matt, xxviii. 19, 
20, Rom. vi. 16. Jam. iv. 4, 5, &c.) Again, there is only four years of a 
difference among our best commentators that I have found in regard to the 
end of the prophetic periods, some represent them to run out in 1866 ; and 
others in 1868 : and the last in 1870, by Professor Bush, ag may be seen in 
his lecture in New-York, at the University in 1842, on the seven years of 
insanHy of the king of Babylon, as follows : 

lg^:„ The seven years of his insanity, clearly corresponds with the seven pi'O- 
fhetic times, during which the kingdoms of the earth are to he subject to the Pa- 
gan domination, and at the end of which, the peaceful reign of Christ shall com- 
mence. We may from this, seek a calculation of the length of the period desig- 
nated; a prophetic year stands for a day, and as in ancient times there were but 
360 days in the year, the period of seven prophetic years will be equal to 2520 
years ; this then is tlte assigiied period of the domination of the power of evil 
It must evidently commence with the reign of the king himself, that is, 650 years 
before Christ. "^^H 

Watchman. — Although I agree with the professor about the time of Christ's 
peaceful reign, yet I think if he searches the scriptures a little more on this 
lubject, he will find that there is some very important events to take place 
before the peaceful reign of Christ begins, especially the coming of the 
Ancient of days, and the sitting of the Judgment, and the books with the 
names of the people that are to be delivered. (Rev. xvii. 8, &c.) And also 
the ten horns upon the beast which is to make war on the Lamb at his com- 
ing. (Rev. xix. 19 to 21, &c.) And the seven last plagues which is to take 
away all the Anti-Christain powers before the peaceful reign of Christ 
begins, see Matt. xiii. 40 to 43. Rev. xvi. 1 to 21. Matt. xv. 13, 14, &c. 
The professor should have shown those things to his hearers in order that 
they might be on their guard, and ready to meet them like Christ and his 
Apostles have warned the peopb. 



THE CHRISTIAN WATrilMAN. 121 

s Again, Dan. xii. 4. But thou Danid shut up the words and seal the 
hock to the tmie of the end ; many shall run to and fro, and knowledge shall 
be increased. (But this time of the end don't suit the Universalist doctrines, 
and Dr. Sawyer omitted this part of the verse, when he preached on this 
subject ; he also omitted the following verse, when he preached from 1 John 
iii. 3, and this is the way some ministers get along with their doctrines, but 
we are warned by Christ, to let no man deceive us.) Dan. xii. 10. Many 
shall be purified and made white and tried ; but the wicked shall do wicked- 
ly : and none of the wicked shall understand ; bat the wise shall understand. 

Again, Beyond this generation or time of the end, or 1870, we should have 
no scriptural ground to stand upon in regard to time, but all be left in a 
large field of darkness, and vain imaginations^ and wild conjectures, and fan- 
aticisms'. &c. And I should dread the very thought of being left in such a 
dark sta\e, for many reasons which 1 have not room to mention here, for I 
can see no other appointed time revealed in Scripture for the saints to build 
a hope of their redemption and recompense upon ; but at present I think that 
through the help of God, I have learned to understand it sufficiently to see 
my way clear through this dark night, of being ruled over and trodden under 
foot by the wicked powers of this earth, to the time when the saints can lift 
up their heads and look up with joy on a realization of that blessed hope in 
the glorious appearing of the great God and our Saviour Jesus Christ, v/ho 
is to deliver and recompense them, &c. And those ideas fill my soul with 
such a high spirit of courage and zeal, as enables me to encounter all difficul- 
ties, and find pleasure in the midst of very trying circum.stances. 

And St. Paul tells us to exhort one another, and so much the more as we 
sec the day approaching, and to comfort one another with these words. 
Now I ask ths opposers of this time, how are we to know the truth, or wha"< 
the will of the Lord is on this subject of time, so as to see that day approach 
Ing, but by these prophetic periods ? And why cannot the wise, who search 
for the truth according to instruction, with a proper motive, and aided by 
the Spirit of God, learn to know the time as well as Satan ? or, will they 
say that Satan is to be more highly favored than we are, and to have the 
advantage of us, and out-wit us, until he gets us all into that snare, and then 
stand and laugh at us ? I say no. 

See Rev. i. 1-3. The Revelation of Jesus Christ, which God gave unto 
him, to show unto his servants things which must shortly come to pass, &c. 
Blessed is he that readeth, and they that hear the words of this prophecy, 
and keep those things which are written therein, for the time is at hand. 

Yet how are we to find a blessing in reading this prophecy, but by learn- 
ing to understand it, and obeying it ? especially the seven times, of the scat- 
tering of the Jewish power ? That number {seveii) I put great confidence in, 
and also the word then, and immediately. Yet I would not say that I was 
sure of the time ; for it is in this case like many others, I have got to work by 
faith and not by sight, until I get in possession of the things promised. And 
ail that belongs to my part of duty on this subject of time^ as a Watchman 
and Exhorter, is to show to the people, according to the best light, when those 
prophetic periods run out, and to exhort them to get ready ; and trust in 
God for the fulfilment of his promises at their appointed time. Then, if peo- 
ple will not take warning, it will be their own fault if that day comes on 
them as a snare. Again, (Rom. xvi. 20.) The God of peace shall bruise Sa- 
tan under your feet shortly. Rev. xii. 12. Thus Satan knows more of the 
Bible than our peace-and-safety preachers. And I think that people should 
be as much tired of Satanic rule as I am, for there cannot be any genuine 
peace or safety for them until the God of heaven comes and breaks in pieces 
Satan's kingdom, and consumes it ; and rules this world himself by his Word 
and Spirit. But how could that great day come upon all the world as a 
snare, if our professed ministers of Christ discharged their duty to the peo- 
ple, by instructing them in all those things commanded in Scripture ? 



128 ON THE PIT BEAST. 

Watchman. — T have got an old book from a friend, dated 1833, which 
gives the best explanation of the pit beast mentioned in Eev. xvii. 1 to 18, 
that I have found up to this date, Jan. 12. 1852. On pages 26 to 28 is 
asserted as follows, — Now as prophecy is frequently ratified ; first partially 
and last fully, and mentions two forms of Anti-Christ ; the idolatrous Pagan, 
and Papal, It is time for these things to be better understood. 

Let us pay strict attention to the present tense of visions, used by the 
interpreting angel : saying, '• And here is the mind that hath wisdom ; the 
seven heads are the seven mountains on w^hich the woman sitteth. v. 9. 
The woman was then sitting in the city of seven hills, Rome, and already 
drunken with blood, and near her doom. " And there are seven kings ; five 
are fallen, and one is, and the other is not yet come ; and when he cometh he 
must continue a short space ;" v. 10 ; hence, it appears, that the sixth, who 
was then living was Adrian the Roman emperor, j|@°* and that Bonaparie^ 
the last that assumed that title, was really the severdh, and that the eighth, who 
is of the seven, cannot now he far off.'^^^^ Many commentators, by the seven 
kings, understand a succession of legislative form in the Roman government, 
as they are enumerated by Livy and Tacitus, the two greatest Roman histori- 
ans, viz., 1st. Kings ; 2d, Consuls ; 3d, Dictators ; 4th, Decemvirs : 5th, 
Military tribunes ; and the 6 th, is the power of the Csesars or emperors, 
reigning at the time of the vision. B. Newton, P. 319 ; accordingly, the 
German Roman emperor must have been the sixth, and Napoleon the 7th 
king notified in this prophecy as above stated, l^^^lt is remarkable, indeedy 
that we find Bonaparte coming into notice first, standing as first Consul, at the 
head of the French government, forming the 1th dynasty of France, ''^'^ii aa 
enumerated by Mayo ; viz. 1st, Merovm.gian race ; 2d, Carlovingian race ; 
3d, Capatean race ; 4th, House of Yalois;5House of Bourbon ; 6th, French 
Republic ; 7th, Consular government, Bonaparte first Consul ; 8th, Imperial 
government : 1st, King Bonaparte, seeing the dynasties consist in, and are 
enumerated according to the several families or racss of rulers ; there is no 
propriety in making Bonaparte's imperial reign the 8th, as it was certainly 
Dut the 7th dynasty. 11^^ So that whether we enumerate ruling orders of the 
Roman monarchy, or the dynasties of the French government, Napoleo7i is the 
seventh; which 1 think amounts to moral certainty, that the pit beast who is the 
Sth. and is of the seven, will be of the Napoleon dynasty, will be a Bonaparte, 
or at least a relative of Napoleon, ..^^^ And this idea, from the illustration 
of prophecy appears incontrovertible. At all events. I believe that 
the 8th, will be a Bonaparte, that nothing but the contrary fact or proof 
of Divine revelation can ever convince me otherwise. 

i^* The Napoleon dynasty, yea Napoleon himself has also received a deadly 
wound, that may be healed. But should a brother or a nephew of Napoleon rise 
in that emperor's power, would it create such surprise as is expressed in divine 
revelation ? Truly of the power of infidelity in France, a man 'might under" 
take to say, " It is not, and yet is, and will under a certain leader ascend out of 
the pit of Infidelity, which I doubt not will be the case ; ""^^ but will the recur- 
ring of merely such an event be calculated to inspire men with tliat confi- 
dence, which they shall manifest on his reappearing, by exclaiming, " Who 
is like unto the beast?" ''Who is able to naake war with him? Rev 
xiii. 4. 

Watchman. — I agree with the author of that book in regard to Napoleon 
being the pit beast, and I esteem him for his labor, in helping me to the best 
evidence of the truth on that point, (1 Thess. v. 12, 13,) for in that expla* 
nation he has come right upon the very name of the person that was to 
assume that power, as may be seen in the above. I also agree wdth him, iu 
regard to prophecy being frequently ratified : first partially, and last fully ; 
for our Maker has often acted on this principle, as may be seen through tba 
Scriptures. This proves that the prophecy can be understood, according t^ 
the day in which we live if we follow the instructions of the Bible. 



ON THE SIGN OF THE COMING OF THE SON OF MAN, &c. 129 




Matt. xxiv. 29, 30. — Immediately after the tribulation of those 

days shall the sun be darkened, &c. And then shall appear the 

sign of the Son of man in heaven, and then shall all the tribes of 

the earth mourn, &c. Luke xxi. 25-32. — And there shall be sig-ns 
. . . ^ 

in the sun, and in the moon, and in the stars ; and upon the earth 

distress of nations, with perplexity ; the sea and the waves roaring ; 
men's hearts failing them for fear, and for looking after those things 
which are coming on the earth. Dan. xii. 1-3. — And at that time 
shall Michael stand up, the great prince which standeth for the chil- 
dren of thy people ; and there shall be a time of trouble, such as 
never was since theve was a nation ; and at that time thy people shall 
be delivered, every one that shall be found written in the book, &c. 
Dan. vii. 13, 14. — I saw in the night visions, and behold, one hke 
the Son of man came with the clouds of heaven, and came to the 
Ancient of days, and they brought him near before him, (fee. 
Isa. xxvi. 20, 21. — Come, my people, enter thou into thy cham- 
bers, and shut thy doors about thee : hide thyself as it were for a 
little moment, until the indignation be overpast. For behold, the 
Lord cometh out of his place to punish the inhabitants of the earth 
for their iniquity : the earth also shall disclose her blood, and shall 
no more cover her slain. John v. 26, 27. — For as the Father hath 
life in himself, so hath he Pfiven to the Son to have life in himself ; and 
hath given him authority to execute judgment also, because he is 
the Son of man. (See Matt. xiii. 36-43 ; Rev. xvi. 1-21, (fee.) 



Matt. XXV. 11-19. — Afterwards came also the other virgins, say- 
ing. Lord, Lord, open to us. But he answered and said, Verily, I 
say unto you, I know you not. Luke xiii. 28 — There shall be weep- 
ing and gnashing of teeth, when ye shall see Abraham, Isaac, Jacob, 
and all the prophets in the kingdom of God, and yourselves thrust out. 



130 THE CHRISTIAN WATCHMAN. 

Watchman. — I understand the si^n of the coming of the Son of Man, tc be 
the Ancient of days, or God the Father, who is to come in his glory, with 
his holy angels, a short time before Christ, and arrange things in order for 
the Judgment, and then Christ comes to him and receives his kingdom from 
him ; And his glory is to be visibly seen in the firmament or heaven by all 
the tribes of the earth like as it was seen on Mount Sinai ; and through the 
wilderness, and on the temple, &c., by the Jews of old. (Matt. xxiv. 29, 30. 
Gen. i. 8.) Ps. cii. 16. When the Lord shall build up Zion, he shall ap- 
pear in his glory. Habak. iii. 2 to 6. God came from Teman, and the Holy 
One from Mount Paran, His glory covered the heavens. Dan. vii. 9, 10. I 
beheld till the thrones were cast dowm, and the Ancient of days did sit, whose 
garment was white as snow, and the hair of his head like the pure wool : 
his throne was like the fiery flame, and his wheels as burning fire. A fiery 
stream issued and came forth from before him : thousands thousands minis- 
tered unto him, and ten thousand times ten thousand stood before him : the 
Judgment was set and the books were opened. John v. 22 to 27. For the 
Father judgeth no man, but hath committed all judgment unto the Son, 27 
and hath given him authority to execute judgment also, because he is the Son 
of Man. Thus there can be no rendering of judgment before Christ the judge 
and executive power comes. Matt. xxiv. 26, 27. Wherefore if they shall say 
unto you. Behold he is in the desert, go not forth : Behold he is in the secret 
chamber, believe it not. For as the lightning cometh out of the east, and 
Bhineth even unto the west, so shall also the coming of the Son of Man be. 
Matt. xxiv. 30. And they shall see the Son of Man coming in the clouds of 
heaven with power and great glory. 

Thus it is evident that that sign will be visible; and reason also shows that 
all the tribes of the earth are not going to mourn about invisible things which 
they neither see nor know of; Yet how long it is to be between the coming 
of the Ancient of days, and the coming of Christ to the Ancient of days, the 
Bible does not inform us, though it appears to be a very short time; but the 
main part of our duty and interest is to be on our guard and diligent in the 
service of God, (see 2 Peter i. 3 to 21.) so as to have our names written in 
the book of life, and ready when the Ancient of days comes, and not be found 
among those who are to wonder whose names were not written in the book 
of life when they behold the beast that was, and is not, and yet is, For when 
that sure sign appears, it will strike terror into the hearts of some of the 
most obstinate, and hardened people for some time. Kev. x. 7. But in the 
days of the voice of the seventh angel, when he shall begin to sound the mys* 
tery of God should be finished, as he hath declared to his servants the pro- 
phets. This number seven appears to be the principal rule that our Maker 
works by in the plan of his government as may be seen through the Bible. 

It also appears that we are now living in the time of the opening of the 
fifth seal, Kev. vi. 9 to 17. And when he had opened the fifth seal, I saw under 
the altar, the souls of them that were slain for the word of God, and for the 
testimony which they held, and they cried with a loud voice, saying. How 
long Lord holy and true, dost thou not judge and avenge our blood on them 
that dwell on the earlh, and white robes were given unto every one of them ; 
and it was said unto them, that they should rest yet for a little season, until 
their fellow-servants also, and their brethren, that should be killed as they 
were, should be fulfilled. And I beheld when he had opened the sixth seal, 
and lo there was a great earthquake, and the sun became black as sackcloth 
of hair, and the moon became as blood, &c. And the kings of the earth and 
the great men, and the rich men, and the chief captains, and the mighty men, 
and every bond-man, and every free man hid themselves in the dens, and in 
tiie rocks of the mountains ; and said to the mountains and rocks. Fall on us 
and hide us from the face of him that sitteth o» the throne, and from the 
wrath of the Lamb : For the great day of his wrath is come and who shall be 
ftble to stand. 



I ON THE RESTITDTION OF ALL THINGS SPOKEN OP BY THE PROPHETS J 

? Acts iii. 1 9-2 1 . — Re- ^^^^|f^^^^ which before wan preached | 
>pent ye therefore and be ^l^^^Wj^'^^ unto you : vj horn the heav-^ 

> converted, that your sins >■ A^^ fe>A j en must receive, until the o 
^ may be blotted out when ^^^^w \ times of restitution of all ^ 
5 the times of refreshing \^ ^^^^^S L ^ things which God hath %, 
^ shall come from the pres- ^ ,. fy/j ercy^^- spoken ^jy the mouth of all% 
H ence of the Lord, And he W^^f^^M^^ his holy prophets, since the k 
i shall send Jesus Christ, ^^^Bl^^^P world began, Judel4, 15.^ 

^Luke i. 32 — And the Lord God shall give unto him the throne of his | 
Ifather David. Ezek. xxi. 21-27 ; Dan. viL 13, 14 ; Titus ii. 13, <fec. | 
^ Watchman, — The Scriptures show, that Christ and his glorified: 
\ saints are to rule all nations with a rod of iron for a thousand years, : 
\ (before this world is burned up, and that Miilerism is wrong. ) By \ 

> punishing the presumptuous sinners with plagues and death who < 

> persist in rebelling against Christ or his laws, (Rev. ii. 24-29 ; xii. < 
5 5 ; 1 Cor. xv. 24-28, (fee.) And thereby bring the people to a true \ 
I sense of their dependencies, obhgations, and duties ; and to reign \ 
^ personally, like his Father and the angels reigned over the Jews ; ; 
^and visibly by their glory. (Exod. xxv. 22 ; Micah iv. 1-7, &c.) 

j After Christ comes, he is to judge the world on seven classes of principles, as follows :- 
I Proof. 1. Truth, Ps. 96. 1-13. Let the heavens rejoice and the earth be glad Before the 5 
! Lord, for he corneth to judge the world with righteousness, and the people with his truth,:: 
I &c. Isa. 42. 3-21. A bruised reed shall he not break, and the smoking flax shall he not< 
I quench. He shall bring forth judgment unto truth, &c. John 12. 48-50. He that rejecteth ^ 
•' me, and receiveth not my words, hath one that judgeth him : the word that I have spoken, < 
! the same shall judge him in the last day, &c. Jer. 35. 13. Ps. 119. 142. 151. Dcut. 18. 18-20, \ 
;&C 2. Reason. Ezek. 20. 33-38. As I live, saith the Lord God, surely with a n)ighty hand, ' 
iand with a stretched-out arm, and with fury poured out, will I rule over you, and will 
I gather you out of the countries wherein ye are scattered, &c. And I will bring you into the 
I wilderness of the people, and there will I plead [margin, reason] with you face to face. Like 
.as I pleaded with your fathers in the wilderness of the land of Egypt, so \vill I plead with 
jyoii, saith the Lord God. And I will purge out from among you the rebels, &c. And they 

• shall not enter into the land of Israel, &c. Tsa. 41. 21. Produce your cause, saith the Lord ; 
(bring forth your strong reasons, saith the King of Jacob. Joel 3. ], 2. For behold, in those 
jdays and in that time when I shall bring again the captivity of Judah and Jerusalem, 1 will 
J also gather all nations and bring them to the valley of Jehoshaphat, and I will plead [or 
; reason] with them there for my people and for my heritage Israel, whom they have "cat- 

• tered among the nations, and parted my land. Exod. 6. 3-8. Isa. ]. 18-31. 3. Justice. Jer. 
j23. 1-8. Behold the days come, saith the Lord, that I will raise to David a righteous branch, 
j and a king shall reign and prosper, and shall execute judgment and justice in the earth. In 
I his days Judah shall be saved, &c. Isa. 9. 7. Upon the throne of David, and upon his king- 
jdom, to order it and to establish it with judgment and with justice, from henceforth even 

j for ever. Deut. 16. 18-20. Rev. 15. 1-8, «Sz;c. 4. Goodness. Jer. 31. 1-40. They shall come ^ 
\ and sing in the height of Zion, and shall flow together to the goodness of the Lord. Luke ^ 
12, 13-15. And suddenly there was with the angel a multitude of the heavenly host, praising 
I God and saying, Glory to God in the highest, and on earth peace, good will toward men. 
\ Luke 21. 22. Jer. 33. 1-26. Isa. 2. 1-5. Mat. 10. 34-42. 5. Equity. Ps. 98. 8, 9. Let the floods 
jclap their hands; let the hills be joyful together Before the Lord: for he cometh to judge 
t the earth with righteousness, &c., and the people with equity. Isa. 56. 1-8. Thus saith 
» the Lord, keep ye judgment, [margin, equity,] and do justice, for njy salvation is near to 
I come, ifec. Isa. 11. 4-16. But with righteousness shall he judge the poor, and reprove with 
» equity the meek of the earth ; and he shall smite the earth with the rod of his mouth, and 
: with the breath of his lips shall he slay the wicked, &c. Ps. 99. 1-5. Micah 3. 9-12 : 4. 1-7. 
I Prov. 1. 3-7, &c. 6. Mercy. Micah 7. 15-20, According to the days of thy coming out of 
I the land of Egypt will I show unto him marvellous things. The nations shall see and be 
: confounded, «fec. He retaineth not his anger for ever, because he delighteth in mercy. Ps. 
; 102. 13-22: 89. 14. Judgment and justice are the habitation of thy throne. Mercy and 
: truth shall go before thy face. Prov. 20. 28. Micah 6. 8. Luke 0. 36. Matt. 5. 7. Ps. 136. 1-26, 
\ <kc. 7. Riffhteousness. Rev. 16. 4-7. And I heard the angel of the waters say. Thou art 

• righteous, Lord, which art and wast and shalt be, because thou hast judged thus. For 

> they have shed the blood of saints and prophets, and thou hast given them blood to drink, 
: &c. Ps. 58. 10. Ex. 7. 14-25. Acts 17.31. Matt. 13. 30-58, &c. Ps. 72. 1-19. He shall judge 
I the people with righteousness. In his days shall the righteous flourish, and abundance of 
j peace as long as the moon endureth, &c. Isa. chs. 60, 61, 62, &c. Now let me ask all 

: who advocate the doctrine of Christ's spiritual coming and a 1000 years Millenium before^ 
t the Judgment day, to give their reasons for objecting to the doctrine of Christ's personal and ^ 
: visible coming to execute judgment and justice in the earth within this generation, or timed[ 

> of the end, and bring the world under subjection to these laws and good order. But thes 
{Scriptures represent that to be the judgment day which the churches call their Millenium. ^ 



^132 ON THE TIME OF CHRIST'S PEACEFUL REIGN. 

Jer. xxiii. 20. The anger of the Lord shall not return, until he have ex- 
ecuted, and till he have performed, the thoughts of his heart : in the latter 
days ye shall consider it perfectly. Dan. xii. 12. Blessed is he that waitcth, 
and cometh to the 1335 days. 

t^^ Isa. Ixii. 1-12. 1 have set watchmen upon thy walls, O Jerusalem, 
which shall never hold their peace day nor night ; ye thai are the Lord's re- 
membrancers : And give him no rest till he establish, and till he make Jerusa- 
lem a praise in the earth.^^^n Isa. Hi. 1-9. Thy watchmen shall lift up the 
voice ; with the voice together shall they sing, for they shall see eye to eye 
when the Lord shall bring again Zion. 

Jer. xxiii. 1-40. Thus saith the Lord God of Israel against the pastors 
that feed my people : Ye have scattered my flock and driven them away, 
and have not visited them ; behold I will visit upon you the evil of your 
doings, saith the Lord ; And I will gather the remnant of my flock out of 
all countries whither I have driven them, and will bring them again to their 
folds ; and they shall be fruitful and increase ; And I will set up shepherds 
over them which shall feed them, and they shall fear no more, nor be dis- 
mayed, neither shall they be lacking, saith the Lord. Behold, the days 
come, saith the Lord, that I will raise unto David a righteous Branch, and 
a King shall reign and prosper, and shall execute judgment and justice in 
the earth. In his days Judah shall be saved, and Israel shall dwell safely, 
and this is his name whereby he shall be called, THE LOED OUR 
RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, 
that they shall no more say. The Lord liveth which brought up the children 
of Israel out of the laud of Egypt : But the Lord liveth which brought up 
and which led the seed of the house of Israel out of the north country, and 
from all countries whither I had driven them, and they shall dwell in their 
own land. 

Mich. iv. 1-7. But in the last days it shall come to pass that the moun- 
tain of the house of the Lord shall be established in the top of the moun- 
tains, and it shall be exalted above the hills, and people shall flow unto it ; 
And many nations shall come and say, Come, let us go up to the mountain 
of the Lord and to the house of the God of Jacob, and he will teach us of 
his ways, and we will walk in his paths ; for the law shall go forth of Zion, 
and the word of the Lord from Jerusalem. And he shall judge among ma- 
ny people, and rebuke strong nations afar off, and they shall beat their 
swords into ploughshares, and their spears into pruning-hooks ; nation shall 
not lift up a sword against a nation, neither shall they learn war any more ; 
But they shall sit every man under his vine and under his fig-tree ; and none 
I shall m.ake them afraid ; for the mouth of the Lord of hosts hath spoken it. 
I Ps. Ixxii. 1. Give the king thy judgments God and thy righteousness 
junto the king's son, 4. He shall judge the poor of the people, he shall save 
Khc children of the needy, and shall break in pieces the oppressor. 7. In 
jhis days shall the righteous flourish, and abundance of peace so lon^ as the 
moon endureth. 8. He shall have dominion also from sea to sea, from the 
river unto the ends of the earth. 11. Yea, all kings shall fall down before 
him, all nations shall serve him. 12. For he shall deliver the needy when 
he crieth, the poor also and him that hath no helper. 13. He shall spare 
the poor and needy, and shall save the souls of the needy. 14. He shall 
redeem their soul from deceit and violence, and precious shall their blood be 
in his sight. 1.5. Prayer also shall be made for him continually, and daily 
shall he be praised. 17. His name shall endure for ever, his name shall be 
continued as long as the sun, and men shall be blessed in him, all nations! 
shall call him blessed. Thus Christ is to bring about that great blessing j 
promised to Abraham, That in his seed all the nations of the earth shall bo i 
blessed, Gen. xxii. 18, 19. 



CLEANSING OF THE SANCTIJARY BY THE SEVEN liST PIAGCES. 133 

He that ruleth over men must be just, ruling in the fear of God, (2 Sam. 
Xxiii. 3) ; Isa. xxvi. 9, 10. When thy judgments are in the earth the inha^ 
bitants of the world will learn righteousness, let favour be shewed to the 
wicked yet will he not learn righteousness, in the land of uprightness will 
he deal unjustly and will not behold the majesty of the Lord. Eccl. viii. 
11 to 13. Because sentence against an evil work is not executed speedily, 
therefore the heart of the sons of men is fully set in them to do evil. Job 
ix. 24. The earth is given into the hand of the wicked, &c. (John xiv. 
30 ; Rev. iii. 10, &c.) Dan. viii. 13-17. How long shall be the vision con- 
cerning the daily sacrifice and ihe transgression of desolation, to give both 
the sanctuary and the host to be trodden under foot and he said unto me ; 
Unto 2300 days, then shall the sanctuary be cleansed, Dan. ix. 25 to 27 ; 
xii. 1 to 13 ; Luke xxi. 7 to 36 ; Nehein. xiii.'l to 31 ; Rev. xiii. 1 to 10. 

1st. Watchman, — According to scripture and the best evidence of the 
Church, we may expect that the cleansing of the sanctuary will begin be- 
tween the present day and 1870, by the seven last plagues on all the people 
in mystic Babylon, who obey not the gospel of Christ, and especially upon 
the Christian slave powers and their advocates, who know that their system 
is in direct opposition to his gospel, which specifies, That whatsoever ye 
w^ould that men should do to you, do ye even so to them, for this is the law 
and the prophets, (Matt. vii. 12 to 14 ; Lev. xix. 18 ; 2 Thess. i. 6 to 9, &c.) 
Matt. xiii. 41 to 43. The Son of man shall send forth his angels, and they 
shall gather out of his kingdom all things that offend, and them which do 
iniquity, &c. Matt. xv. 13, 14. Every plant which my heavenly Father 
hath not planted shall be rooted up. Rev. xvi. 1 to 21. And I heard a 
great voice out of the temple, saying to the seven angels ; Go your ways, 
and pour out the vials of the w^rath of God upon the earth. Jam. iv. 4. 

2d. Is the blindness of the slave powers, who allow the god of this world 
to blind their eyes so much with selfish and worldly objects, that they do 
not see their best interests, but imagine that they can carry on their evil 
practice of screwing money out of unpaid labor, and yet all go well with 
them, in the face of facts to the contrary, see Isa. xxxii. 5 to 8. The vile 
person shall no more be called liberal, nor the churl said to be bountiful ; 
For the vile person will speak villany, and his heart will work iniquity to 
practice hypocricy, and to utter error against the Lord, to make empty the 
soul of the hungry, and he will cause the drink of the thirsty to fail, the 
instruments also of the churl are evil ; he deviseth wicked devices to destroy 
the poor wdth lying words, even when the needy speaketh right ; But the 
liberal deviseth liberal things, and by liberal things shall he stand. 2 Cor. 
iv. 3 to 13. But if our gospel be hid, it is hid to them that are lost, in 
whom the God of this world hath blinded the minds of them which believe 
not, lest the light of the glorious gospel of Christ who is the image of God, 
should shine unto them. (Ezok. xxxiv. 1 to 12 ; John xv. 14 to 25, kc.) ; 
Deut. xxxii. 29 to 31, that they were wise that they understood this, 
that they would consider their latter end. 

3d. Is the hard heart of the slave powers, as it appears that their hearts 
harden according as they increase in worldly objects, and that they will not 
do right until they are drove to it, through fear of the judgments of God, 
like the Egyptians and tlie Jews did, and thereby sell the heavenly inheri- 
tance for a trifle of money, (Luke xvi. 10 to 15, &c.) Instead of volun- 
tarily submitting to the laws of God, and obeying them through choice and 
a love of the principles and spirit of his government, 1 Sam. vi. 6 to 21. 
Wherefore then do ye harden your hearts as the Egyptians and Fharoah 
hardened their hearts when he had wrought wonderfully among them, did 
they not let the people go, &c. Frov. i. 24 to 33. Because I have called 
and ye refused, I have stretched out my hand and no man regarded, but ye 
have set at nought all my counsel, and would none of my rej)roof : I also 
will laugh at your calamity, I will mock when your fear cometh, &c. 



134 THE CHRISTIAN WATCHMAN. 

4th. Is the presumption of the slave powers, who presume to be wiser 
than their Maker and despise his word, and persist in their own ways 
through light and knowledge, and thereby insult him to his face like some 
of the Jews of old. Jer. sxxiv. 13 to 22. Thus saith the Lord God of 
Israel, I made a covenant with your Fathers in the day that I brought 
them forth out of the land of Egypt, out of the house of bondmen, &c. 
But ye turned and polluted my name, and caused every man his servant, 
and every man his handmaid, whom he had set at liberty at their pleasure, 
to return, and brought them into subjection, to be unto yau k>r servants 
and for handmaids. Therefore thus saith the Lord ; Ye have not hearkened 
unto me, in proclaiming liberty, every one to his brother, and every man 
^o his neighbour : behold, I proclaim a liberty for you, saith the Lord, to 
-he sword, to the pestilence, and to the famine ; and I will make you to be 
removed into all the kingdoms of the earth. Matt, xxviii. 19, 20. 

5th. Is the Unrighteous decrees of the slave powers, w^ho make law^s for 
selfish and party objects, and rob the poor of their rights, therefore they 
are classed with the greatest of sinners ; Isa. x. 1 to 6. Woe unto them 
that decree unrighteous decrees, and that write grievousness which they 
have prescribed ; to turn aside the needy from judgment, and to take away 
the right from the poor of my people, &c. Matt, xviii. 7. Woe unto the 
w^orld because of offences, for it must needs be that offences come ; but Woe 
to that man by whom the offence cometh. 1 John iv. 20, 21. If any inan 
say 1 love God, and hateth his brother, he is a liar, for he that loveth not 
his brother wdiom he hath seen, how can he love God whom he hath not 
seen. Reason also show^s that it is one of the worst of evils for to brutalize 
men who are the image and glory of God, and deprive them of the oppor- 
tunity and means of becoming honourable and dignified beings in this v/orld, 
and the slave powers know that they would not wish to be treated in that 
manner themselves. 1 Cor. xi, 7 ; Isa. xxxii. 5 to 8., &c. 

6th. The object of the slave pov/ers, is to extend their system of rule or 
ruin to the extent of their power, as may be seen by their actions, for they 
will not allow the faithful Christians to reason with them on the evils of 
slavery in their places of worship ; here they become worse than the Jews, 
for the Jews did allov/ Christ and his apostles to reason with them in their 
synagogues. (Luke iv. 43, 44 ; John vi. 59 to 68 ; Acts xvii. 17 ; xviii. 
4, &c.) ; Matt, xxviii. 19, 20. Go ye therefore and teach all nations, baD- 
tizing them in the name of the Father, and of the Son, and of the Holy 
Ghost, teaching them to observe all things whatsoever 1 have commanded 
you, and lo, I am with you alway even unto the end of the world. 2 Thess. 
iii. 1. Brethren pray for us, that the word of the Lord may have free course 
and be glorified, even as it is with you. 2 Thess. i. 7 to 9. And to you 
>vho are troubled, rest with us, when the Lord Jesus shall be revealed from 
heaven, with his mighty angels in flaming fire, taking vengeance on them 
that know not God, and that obey not the gospel of our Lord Jesus Christ, 
who shall be punished with everlasting destruction from the presence of the 
Lord and from the glory of his pow^er, Luke xix. 26, 27, &c. 

7th. Is the malignant spirit and cruelty exercised by the slave powers, 
against some of those people who are their best friends, and study and labor 
for their good, and warns them of their danger, &c., like some of the Jews of 
old did against some of their best friends. Matt. x. 14 to 42. And whosoever 
shall not receive you, nor hear your words, when ye depart out of that 
house or city, shake off the dust of your feet. Yerily, I say unto you. It 
shall be more tolerable for the land of Sodom and Gomorrah, in the day 
of judgment, than for that city. Behold, I send you forth as sheep in the 
midst of wolves : be ye therefore wise as serpents, and harmless as doves. 
But beware of men : for they wall deliver you up to the counsels^ &c., and 
ye shall be brought before governors and kings for my sake, for a testimony 
against them and the Gentiles, &c. Jer. xliv. 15 to 20. 



THE CHRISTIAN WATCHMAN. 135 

8th. Is the Hypocricy of the Christian slave powers, who profess to be 
the followers of Christ, and act in opposition to his commands, for selfish 
and worldly objects. Matt. xx. 25 to 28. But Jesus called them unto him, 
and said. Ye know that the princes of the G'entiles exercise dominion over 
them, and they that are great exercise authority upon them. But it shall 
not be so among you, but whosoever will be great among you let him be 
your minister, and whosoever will be chief among you let him be your ser- 
vant ; even as the Son of man came not to be ministered unto, but to min- 
ister, and to give his life a ransom for many. Jam. iv. 4. Know ye not, 
that the friendship of the world is enmity with God ? whosoever therefore 
will be a friend of the world is the enemy of God. 1 John ii. 15 to 17. Love 
not the world, neither the things that are in the world. If any man love 
the world, the love of the Father is not in him. Luke vi. 46 to 49. And 
why call ye me Lord, Lord, and do not the things which I say ? Matt, xxiii. 
1 to 14 ; Rom. viii. 5 to 8, &c. 

9th. Is the Ingratitude of the Christian slave powers, whom the Lord 
lias favoured more highly than the poor Africans, in casting their lot in a 
better part of the world, and giving t^^em an opportunity and means of be- 
coming honourable and dignified beings, by helping their poor brethren to 
become wise, intelligent, and good members of society. But instead of 
helping to raise them up, they use that very opportunity and means in rob- 
bing their brethren of their rights, and brutalizing them, and thereby act 
worse tlmn the Jews of old. For the Jews did not class their brethren with 
brutes. Acts xvii. 26 to 31. And hath made of one blood all nations of 
men for to dwell on all the face of the earth, &c. Acts x. 34, 35. Then 
Peter opened his mouth, and said. Of a truth I perceive that God is no 
respecter of persons : but in every nation, he that feareth him and worketh 
righteousness, is accepted with him. John i. 12. But as many as received 
him, to them gave he power to become the sons of God — even to them that 
believe on his name. Acts xv. 22 to 29. Rom. xv. 1 to 7. Deut. iv. 5 to 9. 

10th. Is some of the evil effects which slave labor has on free labor, for 
according as slave labor increases, the means of free labor must decrease, 
and those people are enemies to both God and man, who encourage and sup- 
port the slave powers in bringing slaves from Africa, to occupy the land 
which white men should have to support themselves and their families upon, 
and for which their forefathers fought and died ; and God has given to them 
for that purpose, Ps. cxv. 16. The heaven, even the heavens, are the Lord's, 
but the earth hath he given to the children of men. Ezek. xxii. 27 to 31. 
Her princes in the midst thereof, are like wolves ravening the prey to shed 
blood, and to destroy souls to get dishonest gain, and her prophets have 
daubed them with untempered mortar, seeing vanity, and divining lies unto 
them, &c., the people of the land have used oppression, and exercised rob- 
bery, and have vexed the poor and needy. Prov. xxi. 7 to 13. The rob- 
bery of the wicked shall destroy them because they refuse to do judgment. 

11th. Is the folly of the Christian slave powers in regard to their way of 
salvation, for they all want to arrive at a perfect state of holiness and hap- 
piness in heaven, at God's right hand, where there is fullness of joy and 
pleasures for evermore. Ps. xvi. 11. But it is folly for them to try to get 
there, by robbing their brethren of their rights, and brutalizing them. For 
there is only one way of arriving at that perfect state, and that is by obey- 
ing the gospel of Christ. John x. 1 to 18. Yerily, I say unto you, He 
that entereth not by the door into the sheepfold, but climbeth up some other 
way, the same is a thief and a robber. John xiv. 6. Jesus saith unto him, 
I am the way, and the truth, and the life : no man cometh unto the Father 
but by me. Matt. vii. 21. Not every one that saith unto me Lord, Lord, 
shall enter into the kingdom of heaven, but he that doeth the will of my 
Father which is in heaven. John xv. 14. Ye are my friends if ye do what- 
soever I command vo^' 



136 THE CHRISTIAN WATCHMAN. 

12th. The faithful Christians should continually point out to the slave 
powers the evils of slavery, according to scripture, and warn them of their 
danger, then if they persist in their evils, all the blame will come on them- 
selves, and they will have to meet the vengeance of Christ, v/ho is to break 
in pieces the oppressor. Ps. Ixxii. 4 to 19. He shall judge the poor of the 
people, and he shall save the children of the needy, and shall break in pieces 
the oppressor, &c. Rev. xi. 17, 18. We give thee thanks, Lord God 
Almighty, which art, and wast, and art to come ; because thou hast taken 
to thee thy great power, and hast reigned. And the nations were angry, 
and thy wTath is come, and the time of the dead, that they should be judged, 
and that thou shouldest give reward unto thy servants the prophets, and to 
the saints, and them that fear thy name, small and great : and shouldest 
destroy them which destroy the earth. Isa. Iviii. 1. Cry aloud, spare not, 
lift up thy voice like a trumpet, and shew my people their transgressions, 
and the house of Jacob their sins. Luke xix. 26, 27. 2 Thess. i. 6 to 9, &c. 

13th. It is the duty and interest of all professors of Christianity, to take 
the lead in helping to remove the evils of slavery according to their ability, 
and consistency with scripture. But Brown's plan w^as wrong, for it was 
neither scriptural, practical, nor beneficial, though he might have had a 
great zeal for God, and the good of humanity, yet it was not according to 
true knowledge. For the slaves should first be qualified for freedom, and 
that can only be done gradually, and by beginning at the root of the mat- 
ter, so as to benefit both the master and the slave at the end, for it is only 
well that ends well. Deut. xxxii. 29. And the plan that I would suggest 
is something like the following : 

14th. Let there be night schools and Sunday schools established through- 
out the slave states for instructing the slaves in all things that belong to 
their duty and interest, for two hours at night, and five hours on Sundays, 
this would give them some compensation for their daily labor at very little 
expense, and I know by experience, that great things can be accomplished 
with very ignorant and stupid people by good training, and especially, when 
the slaves are entirely under the control of their masters. Then let the 
owners of slaves make a sacrifice to the Lord, according to their several 
abilities, by liberating one hundred thousand of the most willing and de- 
serving slaves every year, on the fourth of July, and all that are born in 
the country to be free, so that in less than fifty years, this country would be 
free from slavery ; it would also rouse the energies of the slaves, so as to 
strive for pre-eminence, and become a blessing both to themselves and their 
masters. See Isa. Iviii. 2 to 14, &c. 

15th. Then let the abolitionists at the north, and other parts of the world, 
furnish land in Africa for the liberated slaves, and also vessels to take them 
there, and protect them in their rights, and then they could have their own 
rulers, and their own laws, and enjoy full liberty in their own country, which 
God has given to them, and adapted their constitution to answer the climate. 
Deut. xxxii. 8 to 18, &c. And if professors of Christianity discharged their 
duty according to scripture, there vvould soon be no slavery, for the infidels 
would get ashamed of their practice and give it up, but when they see those 
people, who are supposed to be the lights of the world, and the salt of the 
earth, and ensamples for all the others to go by, carrying on a business to 
make money out of unpaid labor, then the influence of that worldly spirit 
induces them to make money out of it also, and try to justify themselves. 

16th. Again, how will those ministers, and others, account for their con- 
duct, who encourage the evils of slavery, by advocating its cause and sup- 
porting it, when they come before the bar of God with all those facts before 
their eyes, and wilfully persist in carrying on those evils, and count the eter- 
nal interests of heaven not worth the sacrifice of a few dollars, until they 
are drove from it through fear of the judgments of God ; will they deserve 
any heavenly inheritance ? I say, no. See Eph. v. 1 to 17. 1 Cor. vi. 8 to 10. 



ON THE ORIGIN OF 

Rev. i. 4. And peace, 
from him which is, and 
which was, and which 
is to come : and from 
the seven Spirits which 
are before his throne. 

Ps. civ. 80, 31. Thou 
sendest forth thy spirit, 
they are created: and 
thou reuewest the face 
of the earth. The glory 
of the Lord shall en- 
dure forever ; the Lord 
shall rejoice in his 
works. 



THE 



SOUL OP MAN, AND ITS PROPER USE. 137! 

Rev. iv. 5. And out of | 
the throne proceeded] 
lightnings and thunder- 
ings, and voices. And! 
til ere were seven lamps j 
of fire burning before 
the throne, which are 
, the seven Spirits of God. 
Ps. cxlviii. 4 to 14. 
Praise him, ye heavens 
of heavens, and ye wa 
ters that be above the 
heavens, &c. For he 
commanded and thej^ 
were created. Gen. i. 2 




John viii. 42. 
unto them, If 



Jesus said 
God were gtv 



^ 



W^m 



your Father, ye would love ^^^^|i|i 
me: fori proceeded forth ^^^^ 
and came from God, neither p^" 
came I of myself, but he |,^ 
sent rae. K^>> 

John xiv. 10. The Fath- ^mM^lik 
er that dwelleth in me, he ^^^^ilmUX^^^ 
doeth the works. 28. My ^^^^BH^BKi 
Father is greater than I -=-'"'"— ^" ^-==— ==•-"•- 
Epb. i. 11, <fcc. 




John XV. 26. But when the 
Comforter is come, whom 
I will send unto you from 
tlie Father, even the Spirit 
of truth, which proceedeth 
from the Father, he shall 
testify of me. 

Matt. xii. 28. But if I 
cast out devils by the Spirit 
of God, then the kingdom 
of God is come unto you. 



Luke i. 30. And the 
angel said unto her, 
Fear not, Mary : for thou 
hast found favour with 
God. 

35. And the angel an- 
swered and said unto her, 
The Holy Ghost shall 
come upon thee, and the 
power of the Highest 
shall overshadow thee, 
&c. 



Rev. Y. 6. And I beheld, 
and lo, in the midst of the 
throne, and of the four 
beasts, and in the midst 
of the elders, stood a Lamb 
as it had been slain, hav- 
ing seven horns, and seven 
eyes, which are the seven 
Spirits of God sent forth 
into all the earth. Acts 
17, 18, (fcc. 




Luke i. 34. Then said 
Mary unto the angel. 
How shall this be, see- 
ing I know not a man ? 

38. And Mary said. 
Behold the handmaid of 
the Lord, be it unto me 
according to thy word. 
And the angel dcDarted 
from her. 



Rev. iii. 1. And unto the 
angel of the church in Sar- 
dis write ; These things 
saith he that hath the 
seven Spirits of God. 

John XX. 17. But go to 
my brethren, and say un- 
to them, I ascend unto my 
Father, and your Father, 
and to my God and your 
God. Heb. i. 1 to 14. 



Isa. xi. 2 to 5. And the Spirit of the Lord shall rest upon him, the 
Spirit of wisdom and understanding, the Spirit of counsel and might, the 
Spirit of knowledge and of the fear of the Lord. Isa. xlii. 1. Behold 
my servant whom I uphold, mine elect, in whom my soul deJighteth. I 
have put my Spirit upon him, he shall bring forth judgment to the Gen- 
tiles. John i. 1. In the beginning was the Word, and the Word was with! 
God, and the Wor/l was God. 14. And the Word was made flesh and 
dwelt among us. Rev. xix.J.3. And his name is called the Word of God. 



138 THE CHRISTIAN WATCHMAJI. 

The soul of man came from tlie Holy Spirit, or the inner glory of 
God which proceeds from his soul, or seven Spirits, or seven Intellectual 
powers, like the rays of light and heat comes from the sun, and not as an 
essence or first cause, but a secondary power, dependent on the first cause 
for all it p()sseses, which brings it under obligations to obey all his laws. 
And it is constituted of a Mind and Heart, and seven Intellectual powers, 
as follows : — 1. Will. 2. Wisdom. 3. Keason. 4. Understanding. 5. 
Judgment. 6. Conscience. 7. Memory. The Mind is that part of the 
soul which surrounds the Intellectual powers, and receives impressions or 
ideas from various sources, and can be contracted or expanded according to 
the disposition of the Will, as may be seen in the change of peoples coun- 
tenances when they get good or bad news, &c. The Will has the control 
over all the powers of man both intellectual and physical, and the choosing, 
deciding, determining and sovereign power, and when we ask a man to do 
any thing, we speak to his will, saying, Will you do this, that, or the other 
thing ; neither can we lift a hand or foot without an effort of the will, it 
also puts the other intellectual powers into operation, to find out ways and 
means of accomplishing its objects, desires and intentions, &c. 

Heart. This is not an intellectual power but the centre of the soul, 
in which all the intellectual powers hold their counsels, and the Will 
presides with judgment on its right and conscience on its left, and each 
power gives in its ideas to the Will concerning the course to be taken, and 
the means to be used in accomplishing its object. Bat the Will should be 
careful not to bring into the counsels of the heart any evil desire, intention, 
or object, but keep it pure, for out of it are the issues of life or death. 
Prov. XX. 5. Counsel in the heart of m.an is like deep water. Prov. iv. 23. 
Keep thy heart with all diligence, for out of it are the issues of life. Mark 
vii. 20 to 23. And he said, That which cometh out of the man that defileth 
the man, for from within, out of the heart of men proceed evil thoughts, &c. 
Jer. vii. 23 to 31. But this thing commanded I them, saying. Obey my 
voice, and I will be your God, and ye shall be my people, and walk in ai' 
the ways that I have commanded you, that it may be well unto yon. Bu'. 
they hearkened not nor inclined their ear, but walked in the counsels, and 
in the imagination of their evil heart, and went backward a*od not forward. 
Thus the Lord laboured to instruct the Jews, and enable them to progresH 
in truth and righteousness, but they persisted on going backward in erroi 
and corruption, like many people are doing in our day. 

2. Wisdom. This is the first power exercised by the Will, in searching 
out, or contriving, or inventing ways and means to answer its purposes 
which it is not acquainted with. And a man is counted a great genius, 
according to his display of ingenuity in contrivance or inventions. And 
scripture shews, that the Lord exercises his intellectual powers in the same 
way. Eph. i. 11. According to the purpose of him who worketh all things 
after the counsel of his own will. Jer. x. 12. He hath made the earth by 
his power, he hath established the world by his Wisdom. Exod. xxxi. 3 to 
6. And I have filled him with the Spirit of God in Wisdom and in Under- 
standing, &c., to devise cunning works, to work in gold and in silver, and 
in brass, &c. Though we have not all that power of wisdom in so high a 
degree as some of our great men, who have made such extensive discoveries 
and inventions, yet we have it in some degree by which we can make great 
progress if we are willing, persevering, and diligent in a good use of our 
time and means, and it is only required of us according to that we have. 
Prov. ix. 10. The fear of the Lord is the beginning of wisdom. Dan. i. 4, &c. 

3. Reason, 'i'his is the examining or investigating power, and the second 
that should be exercised by the Will in examining the new ideas presented 
to it, in order to see whether there is any good reasons in them or not, for 
we should have some good reason for every thing w^e do, and w^e must rea- 
son together on many things before that we can come to an understanding 



THE CHRISTIAN IfATCHlAN. 139 

of them, and if any person produces better evidence of the correctness of 
a thing than what we have, the Will should admit of it, for the only way 
in which we can make any progress is by admitting of better evidence 
wherever it is found, and we should reason from effects to causes, for there 
is no effect without a cause ; and be ready to give a correct answer to every 
man that asketh us a reason of the hope that is in us. 1 Peter iii. 15. For 
there is many reasons presented to us which are not substantial or sufficient 
proof of things as they are represented to be ; such as Dr. Ryder's expla- 
nation of their doctrine of transubstantiation, in which he asserts that it 
is too difficult a doctrine to be understood by our senses, and that is a proof 
of its truth, and if we destroy the difficulty we destroy the doctrine. Acts 
xviii. 4 to 19. Isa. i. 18 to 20, &c. 

4. Understanding. This is the comprehending or ascertaining power, 
and the Will should exercise it in gathering facts or truths of things that 
are necessary and profitable as far as it can, but some things are represented 
in so many different senses, that it is very difficult to ascertain which is the 
true sense, in religion and law, &c. So that we can only take the best 
sense until we arrive at certainties. But most of the people are in the 
habit of judging of things before that they understand them, and this work 
is to help to correct those great errors, because we cannot judge correctly 
until we do understand them in their true sense. For instance, a man might 
ask his neighbour to examine a note for him, to see whether it was good 
or bad, and the neighbour might pronounce it bad, but if he could not 
point out its defects,. it would show that he had passed his judgment on a 
thing which he did not understand. And people may also understand 
things in many different senses, and yet not understand them in their true 
or right sense, as may be seen in the theories advocated by some of our 
doctors, lawyers and ministers, &c. 

5. Judgment. This is the distinguishing power, which the Will should 
exercise in distinguishing and separating truth from error, and right from 
wrong, by some fixed law, rule, or principle, so that it can account for things 
accordingly, here again, many people are in the habit of judging of things 
by their appearance instead of their realities. And also allow their judg- 
ment to get so warped with selfishness, prejudice and partiality, that they 
become blind to their best interests, and set up bad laws and rules, (fee, 
both for themselves and others to go by, in opposition to good and perfect 
laws right before their eyes. John vii. 24. Judge not according to the ap- 
pearance, but judge righteous judgment. Dan. ix. 5. We have sinned, 
and have committed iniquity, &c., and have rebelled, even by departing from 
thy precepts, and from thy judgments. Ezek. xliv. 24. And in controversy, 
they shall stand in judgment, and they shall judge it according to my judg- 
ments. Ezek. V. 6 to 17. And she hath changed my judgments into wicked- 
ness more than the nations, &c. Luke xii. 57. 

6. Conscience. This is the approving and condemning power, and the 
Will should exercise it, in selecting, classifying, and adapting its best ideas 
to act upon, and here again many people run into gross errors in the use of 
this power, when it is not truly and sufficiently enlightened, for then the 
Will often decides according to its wild, imaginary, and extreme ideas and 
conscientious scruples, without any remorse of conscience. But if it is 
truly and sufficiently enlightened, it will condemn the Will, and give pain 
to the whole soul if the AYill acts inconsistent with the following principles 
of Truth, Reason, Justice, Goodness, Mercy, Equity, and Righteousness. 
This is the Christian platform which I think will stand the test of all the 
force that can be brought against it, and should be adopted by the Will to 
^•c governed by. But if the Will persists in acting contrary to that knowl- 
Mge until it is too late to rectify it, then it will be tormented the most in 
^e next world, for all the other powers of the soul will upbraid it with 
*\adnes3 and folly. 2 Peter ii. 10 to 12. Presumptuous are they, self-willed, 



140 THE CHRISTIAN WATCHMAN. 

&c. Acts xxiv. 16. Herein do I exercise myself to have always a con- 
science void of offence toward God and toward men. 

7. Memory. This power is the store-house or treasure-house of the soul, 
in which the Will keeps its ideas to be ready for use according as it requires 
them. (Matt. xiii. 52. 1 Cor. xv. 1 to 10, &c.) And here again many 
people run into gross errors in the use of this power, by filling it with 
worthless and bad ideas, which encumber, degrade, and corrupt the soul, as 
daily experience shews in the profane, disgusting, and corrupt expressions 
they habitually make use of. But the Will should take care that only such 
ideas are kept in it, as are proper, necessary, useful, and beneficial ; for the 
soul can be made into a beautiful Paradise, by a selection of good ideas, 
and a proper cultivation of them. Prov. iii. 13 to 18. Happy is the man 
that findeth wisdom, and the man that getteth understanding, for the mer- 
chandize of it is better than the merchandize of silver, and the gain thereof 
than fine gold, she is more precious than rubies, and all the things thou canst 
desire is not to be compared unto her. Prov. ii. 9 to 11. Then shalt thou 
understand righteousness, and judgment, and equity ; yea, every good path, 
when wdsdom entereth into thine heart, and knowledge is pleasant unto thy 
soul. Hosea, xiv. 9. Isa. Iv. 1 to 11. Ps. xxxvii. 1 to 40, &c. 

1. This article teaches that the Will should not harbor any evil desire 
or intention, but keep in view, and pursuit of a title to the great prize of 
heaven, as its chief object in this life, while it is within our reach. For 
there is no promise in the Bible, that those who neglect it, will ever have 
another opportunity and power of obtaining it in the next world. 2. That 
the Will should exercise the power of Wisdom in searching out the ways 
and means of obtaining that object, &c. 3. That we should examine our new 
or wild imaginary ideas, before that we act upon them, so as to have some 
good reason for every thing we do. 4. That we should not judge of things 
by their appearance, with certainty ; nor yet before that we sufl&ciently 
understand them. 5. That we should have good and substantial laws, rules, 
or principles to judge by. 6. That we should act consistent with the above 
laws, &c. 7. That we should not encumber our souls with bad or worth- 
less ideas. 

Again, this work shews plainly, that the Soul of man was not made out 
of nothing, nor out of gas, nor yet came from God as a spiritual essence ; 
but that it w^as made a secondary power out of a pre-existent something 
which is the Holy Spirit or inner glory of God, that proceeds from his 
Seven Spiritual Powers, and from which the Soul of Christ came. 2. Christ 
could not be our brother if we did not possess some degree of those spirit- 
ual powers. 3. Neither could we be in the image and glory of God with- 
out them. 4. Nor yet could we be the sons of God without them. 5. 
Neither should we be qualified to reason with God without them. 6. Nor 
yet could we be the offspring of God without them, for we cannot be the 
offspring of nothing, we must be the offspring of something, and the above 
Bomething I contend for, (Jude 3.,) against the doctrines of all the gas and 
nothings, which their advocates can bring. 

Again, many people act as if they had not gathered any correct ideas of 
their situation in life : But they should begin by exercising the powder of 
wisdom, in taking into consideration their own nature, and then they might 
soon find out that they are not independent beings,, or the first cause, but a 
secondary cause, and have nothing of their own, and dependent on the first 
cause for all that they possess, and also responsible and accountable to him 
for the use of all the power which he has given to them. And unless we 
are independent beings that can create, and uphold, and furnish ourselves 
with all the necessaries and luxuries of life, we have no right to depart from 
the laws of God. For it is our dependence on him which brings us under 
obligations to obey all his laws. And besides, how could he bring his whole 
tiniverse to perfection, so that all his works shall praise him. 



THE CHRISTIAN WATCHJIM. 141 

There are three kiDgdoms represented in scripture. 1. The kingdom of 
nature where people are living in a wild uncultivated sliite; Matt. xii. 26 
to 28. Luke xii. 15 to 46, &c. 2. The kingdom of grace, where people 
are cultivated by the Word and Spirit of God, Kora. xiv. 17. John xiv. 
26, &c. 3. The kingdom of glory, or perfect state in heaven, where theni 
is fullness of joy and pleasures for evermore, Matt. vii. 21. Ps. xvi. 11, 
&c. And the keys of the kingdom of heaven given to Peter meant the keys 
of the gospel kingdom, which authorized him to open the gospel dispensa- 
tion to the Jews at the day of Pentecost, Matt. xvi. 13 to 27 ; xxiii. 13 ; 
xxiv. 14, &c. And also to open it to the Gentiles at the conversion of Cor- 
nelius, Acts ii. 1 to 18 ; x. 42 to 48 ; xv. 7 to 29, &c. 

And there are three conditions required in order to be admitted into the 
gospel kingdom. 1. Faith in Christ and obedience to his commands, Luke 
vi. 47 to 49, (Ps. Hi. 6 to 9.) Heb. xi. 6, &c., 2. Repentance and confes- 
sion of our sins to God, and forsaking them, 1 John i. 8 to 10. Prov. xxviii. 
13. Ps. xxxii. 5, &c. 3. Baptism for the remission of sins. Acts x. 33 to 
48. Luke xxiv. 44 to 49, &c. There are also three promises in the gospel 
of Christ to those who comply with the above conditions. 1. The remis- 
sion of sins that are past, Rom. iii. 25, 26. Acts ii. 38 to 43, &c. 2. The 
gift of the Holy Spirit by prayer through Christ, Matt. xxi. 22. John xiv. 
13. Acts ii. 38, &c. 3. Eternal life through Jesus Christ, if we prove faith- 
ful to the end, Rom. vi. 23. Matt. x. 17 to 22, &c. 

In the Presbyterian Confession of Faith, it is asserted as. follows : 
JS^^ They who having never heard the gospel, know not Jesus Christ, and 
believe not in him, cannot be saved, be they never so diligent to frame their 
lives according to the light of iiature, or the laws of that religion which 
they profess ; neither is there salvation in any other, but in Christ alone, 
who is the Saviour only of his body the Church, page 175. "^g Here 
they condemn all the poor heathen to endless misery and corruption, because 
the Lord has not cast their lot in as favourable a part of the world as 
theirs, for according to their creed and sense of salvation, they have only 
got two places — heaven and hell, for the human race. But the Bible teaches 
me that many of the poor heathen will fare better at the day of judgment, 
than those professors of Christianity who slight the gospel of Christ. 

Again, That doctrine of the final holiness and happiness of all men, ad- 
vocated by the Universalist ministers runs to the other extreme, by repre- 
senting that all the outrageous characters are to be made holy and pure in 
heart, and qualified for heaven in the next world, which makes a purgatory, 
and encourages villany, for what would some people care how much evil 
they did in this world, if they thought that they could make it all good 
again in purgatory ; and they fling all that work on the Lord. Why don't 
they consider that the Lord works with instruments, and that he would 
have to send ministers there to purify them by persuasion, with the Word 
and Spirit of God. Now, if I had the power and authority, I would give 
that job to the Universalist ministers, of making holy angels of them, and 
I would keep them at it for a considerable time, and if they accomplished 
that task, they would do more than the Almighty himself could do with the 
Jews by persuasion, and there is only two ways, — persuasion^ and force. 
But force destroys the dignity of man, and disqualifies him of becoming 
holy, for holiness consists in a voluntary choice and service, according to 
our knowledge and means. Josh. xxiv. 15 to 27. Ps. cxix. 30, 173, &c. 

Again, The advocates of spirit rappings, have yet gone farther into the 
extreme with their doctrine of no punishment beyond this life, and I heard 
Judge Edmonds assert, in his lecture at Dodworth Hall last month, That 
he had inflicted capital punishment on about twenty men during the time 
that he was on the bench, and that two of these spirits came back to him 
a short time since, and the first came to him in a great fury, for inflicting 
that punishment. But the Judge asked the spirit, did you not deserve it, 



142 THE CHRISTIAN WATCHMAN. 

and the spirit answered, Yes ; but he had a d — d jolly time of it on the 
earth ; and the other spirit that came, told the Judge that he had improved 
his condition by sending him out of this world. Now don't such doctrines 
as the above, encourage murder and perjury, and all other kinds of villany. 

For according to that doctrine, a man may murder his friends and 
neighbours, and then commit suicide, and go direct to heaven, and our 
Saviour admit him into his society, and say to him, Well done, good and 
faithful servant, thou has been faithful over a few things, I will make thee 
ruler over many things, enter thou into the joy of thy Lord. Here T 
ask, what is the world coming to, by admitting of such doctrines as those. 
Well may the scriptures inform us, that God hath made man upright, but 
they have sought out many inventions. And the Spirit speaketh expressly, 
that in the latter times some shall depart from the faith, giving heed to 
seducing spirits, and doctrines of devils, &c. And that the leaders of this 
people cause them to err, &c. Eccl. vii. 29. 1 Tim. iv. 1 to 16. Isa. ix. 
16, 17. Matt. XXV. 19 to 23, &c. 

Thus, how can those Inventors, and Seducers, and Leaders of evil, escape 
that lake of fire which is the second death. I find no ground in scripture 
for mercy in their case, and the second death does not mean eternal life. 
See Matt. xxv. 41. Rev. xx. 12 to 15. But many of the other people are 
only their dupes, who are weak minded and ignorant of their devices, which 
affords some ground for mercy, and admittance into Paradise until the 
judgment day. But Paradise is not heaven, it is represented in scripture 
as one of the lower worlds, where Christ and the penitent thief went to 
from the Cross, and where Samuel, and Saul and his three sons went to. 
See Luke xxiii. 39 to 43. John xx. 17. Acts ii. 34. 1 Ham. xxviii. 15 
to 20. Deut. xxxiv. 5, 6. Mark ix. 1 to 9, &c. Thus the Paradise that 
Christ promised to the penitent thief, does not mean a gloomy grave which 
a few ministers represent it to be. But an intermediate state, where the 
souls of the faithful, and those who obtain mercy in this life, are kept be- 
tween death and the resurrection. Rev. v. 13 ; vi. 9 to 11, &:c. 

Again, See an article published to the world in the Spiritual Telegraph 
of this month, (Feb. 18, 1S60,) as follows : Does Spiritualism inculcate a 
place of punishment beyond the grave ? A brother in Fairport, Me., asks 
the above question, and wishes it answered in this paper. We answer. No ! 
It does not teach tha.t there are but two places in the Spirit world, one a 
very good place, and the other a very bad, uncomfortable place, and that 
all persons go to one or the other of these places. On the contrary, it 
teaches that Spirits need not go at all ; that death is not a-going away, but 
a change in relations of life — that is to say, the Spirit ceases to use the 
body, (the instrument of its manifestation,) and seeks other instrumentalities 
through which to manifest itself, and to commune with other intelligences. 

Thus it may be seen, how^ the above doctrine undermines the Word of 
God, and is invented to escape punishment in the next world. Is it any 
wonder that the world is in such a bad state, as long as some of our teach- 
ers encourage all kinds of villany by their doctrines, and what will they 
invent next, where will they stop if they are not forced to stop by the 
judgments of God. 2 Thess. ii. 10 to 12. Because they received not the 
love of the truth that they might be saved, and for this cause God shall 
send them strong delusion, that they should believe a lie, that they all might 
be damned, who believed not the truth, but had pleasure in unrighteous- 
ness. Matt. vii. 22, 23, Many will say to me vs. that day, Lord, Lord have 
we not prophesied in thy name, &c., and then will I profess unto them, I 
never knew you ; depart from me ye that work iniquity. Ps. ii. 10 to 12. 
Be wise now, therefore ye kings : be instructed ye Judges of the earth, 
serve the Lord with fear, and rejoice with trembling. Kiss the Son lest he 
be angry and ye perish from the way, when his wrath is kindled but a little. 
Jkike xxi. 34 to 36. Feb. 28, 1860. 



THE rURISTIAN WATCIDIAN. 143 

Again, I am sorry to find that tbe advocates of Millerisra Messrs. Hines 
and Robinson, yet persist in tlieir old doctrine of the burning of this world, 
and no mercy fxiv any of the unjust at Christ's appearing, which contradicts 
scripture, and flings a reproach on the wisdom and goodness of God, and is 
disgusting to the people, and injures the progress of Christ's Gospel ; it also 
shows how little regard or care they have for their neighbors if they could 
get their own selfish ends accomplished. Now what could the people think 
of any man who undertook to do a piece of work for them, and made it 
worse at the end than at the beginning, would they not say at tjie least, that 
he was a bad mechanic. And if one single soul was kept in endless misery 
and corruption, to complete the Lord's plan after the final Judgment, it 
would have been better that this world had not been made, because the soul 
of man is of more value in his sight than the whole material world, for it is 
the ofispring of God or a secondary cause, intended to rule over inferior 
creatures, See Ps. civ. 24 ; cxlv. 8 to 12. Col. ii. 1 to 4. Isa. xvi. 3 to 5. 
Mark viii. 34 to 38. Acts xvii. 27 to 31. Heb. ii. 6 to 18, &c. 

The Universalists complain of the Orthodox, for representing the Almigh- 
ty in the character of a cruel monster by their doctrine of endless misery 
and corruption. But if the Universalists sufficiently examine their own doc- 
trine of eternal life and holiness of all the human race ; they may find that 
it runs to the other extreme, and encourages all kinds of villainy ; and the 
principle that they found their doctrine upon it is ; That none are so bad 
but what there is some good in, and none so good but what there is some 
bad in, therefore all are entitled to be made holy and happy. Then comes 
the advocates of spirit-rappings, and founds their doctrine of no punishment 
beyond this life, on the same principle, and tells the people that all enter in- 
to a better condition in the next world, and that the society of this world, 
is so corrupt that it is impossible for any man or woman to go through it 
without being corrupted, but by putting the outrageous characters into 
better society amongst holy angels, &c., they will soon become better people. 

Now the Bible shows, that the Lord always had three classes of people 
in this world from the time of giving the law to them by Moees ; 1. Is those 
who voluntarily make it their chief object, attention and care to serve the 
Lord. 2. Is those who mean and do well in some trifling things, but ne^^lect 
to learn and attend to the great points of duty, and through ignorance and 
weakness gets into error among the delusions of this world, yet this is not a 
sin unto death, for if there is first a willing mind it is accepted, and the 
merciful are to obtain mercy. 3. Is the presumptuous sinners or the inven- 
tors, seducers and leaders of evil, whose intentions are to injure the works 
of God, and persist in their evil ways after being often reproved, this is a sin 
unto death. See Num. xv. 22 to 31. Ps. xix. 13. 1 John v. 16, 17. Prov. 
xxix. 1, 2. Matt. v. 7 ; x. 41, 42, &c. 

Matt. X. 28. Fear not them which kill the body, but are not able to kill 
the soul : but rather fear him which is able to destroy both soul and body 
in hell. Eccl. xii. 7. Ps. cxxxix. 7 to 24. Jer. xxiii. 23, 24, &c. Thus 
the Spirit of God pervades every thing. And the Universalists admit that 
the Lord was justifiable in destroying the people of Sodom and Gomorrah 
for their bad conduct ; then will he not be as justifiable in destroying the 
presumptuous sinners in hell, and gathering their spirit to its original ele- 
ment again ; for that will be doing good to the whole universe, by not keep- 
ing them continually exposed before angels and saints, covered with guilt 
and shame, instead of the righteousness of Christ, then they will be no worse 
at the end, than before they were organized and life given to them. And 
surely he that organized the soul and gave it life, has a right to disorganize 
it and take away that life again when it is made a bad use of. See Job 
xxxiv. 12 to 15, &c. Thus I think that I have sufficiently proved in this 
work, that the destruction of the presumptuous sinners, and mercy for all 
the others according to their conduct in this life, is the most consistent with 



144 



THE CHRISTIAN WATCHMAN. 



scripture and reason. And that our maker is a "Wise and Reasonable and 
Good Being, who will not expose his children to all the snares, tempta- 
tions, troubles and trials of this world, and then take the advantage of our 
io:norance, weakness and necessities ; nor yet encourage any kind of villainy, 
See Jer. x. 12 ; v. 1 to 19, Luke x. 25 to 37 ; ii. 13, 14. Isa. i. 18 to 20. 
Jer. xxix. 8 to 23, &c. 

The Paradise that Christ and the penitent thief went to, is represented 
in scripture as one of the lower worlds, and the intermediate state be- 
tween death and the resurrection, for those people who obtain mercy in 
this life. See Luke xxiii. 42. John xx. 17. Acts ii. 34. 1 Sam. xxviii. 
15 to 23 ; xxxi. 1 to 6. Deut. xxxiv. 5, 6. Mark ix. 1 to 8. Acts xxvi. 
23. Eev. V. 13 : vi. 9 to 11 ; xx. 11 to 15, &c. 




TME GUE^T aUL,F, JLuke xvL 19 to 31. 

Isa. xxiv. 21 to 23. And it shall come to pass in that day, that the 
Lord shall punish the host of the high ones that are on high, and the kings 
of the earth upon the earth. And they shall be gathered together, as pris- 
oners are gathered in the pit, and shall be shut up in the prison., and after 
many days shall they be visited. Then the moon shall be confounded, and 
the sun ashamed, when the Lord of hosts shall reign in mount Zion, and 
in Jerusalem, and before his ancients gloriously. Zech. xiv. 1 to 21. Mic 
1 to 7. Ps. Ixxii. 1 to 19. Ezek. xxxiv. 1 to 31, &c. 




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